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阿毘達磨倶舍論法義 (No. 2251_ 快道撰 ) in Vol. 64 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 [行番号:有/無] [返り点:有/無] [CITE]
T2251_.64.0212a01: T2251_.64.0212a02: T2251_.64.0212a03: T2251_.64.0212a04: 豐山沙門釋快道記
T2251_.64.0212a11: 辨二無表一明二成就一。已下合説。今乘レ語云二表無
T2251_.64.0212a17: 等。婆羅者護。謂等護二一切衆生一。子註曰。一 T2251_.64.0212a18: 切經論中。言二律儀一者。悉應レ言二等護一也。百一 T2251_.64.0212a19: 羯磨註曰。此言レ護者。梵云二三跋羅一。譯爲二擁 T2251_.64.0212a20: 護一。舊言二律儀一。乃當二義譯一云是律法儀式。若 T2251_.64.0212a21: 但言レ護。恐學者未レ詳。故兩倶存。明了論已 T2251_.64.0212a22: 譯爲レ護。即是戒體無表色。又云。謂防二身語
T2251_.64.0212a26: 儀亦爾。不レ可三偏擧以釋二戒義一。基師表無表 T2251_.64.0212a27: 章云律謂法式。儀謂軌範。古有釋云。律類 T2251_.64.0212a28: 也。儀者式也。種類法式名爲二律儀一。皆通二善 T2251_.64.0212a29: 惡一。故説名二不律儀一。今解。唯彼善戒得レ名可 T2251_.64.0212b01: レ爲二法式一。可レ爲二軌範一故名二律儀一。此意非二律 T2251_.64.0212b02: 儀一名二不律儀一。惡二於戒一名二惡戒一。此論。南山等 T2251_.64.0212b03: 意。律儀名通二善不善一。戒名通二善惡一也
T2251_.64.0212b06: 三種名一。翻レ之知二不律儀一。已知レ二非二亦知。 T2251_.64.0212b07: 故但釋二初名一。若依二寶意一爲レ問レ數先釋レ名。 T2251_.64.0212b08: 雖三各有二其理一。屬レ下爲レ是。此論顛末欲レ釋二三 T2251_.64.0212b09: 名一。有二準擬勸一。今不レ爾。又舊論云。能遮能滅 T2251_.64.0212b10: 破戒相續。故説名レ護。偈曰。護ハ波羅木叉ト定 T2251_.64.0212b11: 生ト及無流トナリ。釋曰。此護有二三品一等。已云二 T2251_.64.0212b12: 此護一。後段文也。能遮能滅。光有二三釋一。第二 T2251_.64.0212b13: 爲レ善。寶亦同二第二一。第一非也。招二同義擲重 T2251_.64.0212b14: 失一。第三亦非也。歸二鑿説一故
T2251_.64.0212b17: 戒。優婆塞戒。優婆夷戒。優婆婆戒
T2251_.64.0212b20: 觸等。三學二行法一。謂一切大尼戒行。僧祇曰。
T2251_.64.0212b23: 戒一耶。答云。式叉摩那受二六位一二歳。佛在世 T2251_.64.0212b24: 時有二一長者婦一。不レ覺二懷妊一。出家受二具足戒一。 T2251_.64.0212b25: 其後身大轉現。長者譏嫌比丘一。因レ此制下有二 T2251_.64.0212b26: 二年學レ戒受二六法一。然後受中具足戒上。瑜伽五
T2251_.64.0212b29: 制立苾芻尼。正學。策女三衆律儀一。答。由三
T2251_.64.0212c06: 當レ授二彼具足戒一。如レ是長時於二少學處一積二修 T2251_.64.0212c07: 學一已方有三力能受二廣大衆多學處一。然後於二
T2251_.64.0212c11: 三云。鄔波云レ近。迦云レ事。索即男聲。斯即女 T2251_.64.0212c12: 聲。於二近事上一加以二索斯之聲一。故男女別
T2251_.64.0212c18: 耳
T2251_.64.0212c23: 各別也
T2251_.64.0212c26: 上坐。及作倡妓樂。故往觀聽。麟云。眠座高廣 T2251_.64.0212c27: 床者。謂象牙等嚴好過レ量床也。以三能長二憍 T2251_.64.0212c28: 慢一故。有云。如二父母師等床一恐非。以二不レ受 T2251_.64.0212c29: レ戒時。亦不合レ坐故。如下男子七歳不レ登二母 T2251_.64.0213a01: 床一。女人八歳不近二父机一。此釋違二契經等一。業
T2251_.64.0213a04: レ昇也。有餘文中高廣床者。約レ相辨レ離。高即 T2251_.64.0213a05: 八指已上。廣謂方三肘者。不レ可二倶有一。單高 T2251_.64.0213a06: 亦制。文列レ高者。即簡二尺六一。已下開レ用。又言 T2251_.64.0213a07: レ勝者。即列二八種一。不二必高大一。如レ用三師父所二 T2251_.64.0213a08: 机褥一。即是長レ憍故特制也。濟縁二下云。阿含 T2251_.64.0213a09: 八床。金銀牙角爲レ四。佛師父母爲レ四。從レ人 T2251_.64.0213a10: 爲レ勝。但取二尊長受用一。不二必嚴麗一。有餘文者。 T2251_.64.0213a11: 四分律。皆名二高廣大床一。高一尺六。廣五尺 T2251_.64.0213a12: 四。此是製量。過二此量數一則爲レ高。又下次釋二 T2251_.64.0213a13: 勝義一。即上阿含。不二必局量。又珠林百六云。 T2251_.64.0213a14: 又阿含經高廣大床者。梐下足長尺六非レ高。 T2251_.64.0213a15: 濶四尺非レ廣。長八尺非レ大。越二此量一者方名二 T2251_.64.0213a16: 高廣大床一。復有二八種床一。初四約レ物辨レ貴。體 T2251_.64.0213a17: 不レ可レ坐。後四約レ人辨レ大。縱令三地鋪擬二於尊 T2251_.64.0213a18: 人一。亦不レ合レ坐。一金床。二銀床。三牙床。四角 T2251_.64.0213a19: 床。五佛床。六辟支佛床。七羅漢床。八師漢床
T2251_.64.0213a25: 者。如二光第二釋一。下安二用字一故。光二釋。開爲 T2251_.64.0213a26: レ二。相不レ異也。皡案。既制レ觀聽他一。禁二自舞 T2251_.64.0213a27: 歌一顯昭。故舊論綴文如レ是。若具言レ制二自他一 T2251_.64.0213a28: 如二此論一。故異二塗飾香鬘句一。特用字安レ下。依
T2251_.64.0213b04: 初約二輕重一。次婆沙約二同處一。後正理約二怯不 T2251_.64.0213b05: 怯一。並含爲レ是
T2251_.64.0213b10: 音釋云。尸羅此云二止得一。謂止レ惡得レ善也。雜
T2251_.64.0213b15: 義一。故名二訓釋詞一。訓釋之詞依主釋。故下論二
T2251_.64.0213b21: 悟之所引無礙智見性。然惠暉云。以二成詮義一 T2251_.64.0213b22: 釋二能詮名一。言二訓釋言詞一者。則言詞之訓釋。 T2251_.64.0213b23: 爲レ非也。若以二所詮義詞一。釋二能詮名一無レ失。 T2251_.64.0213b24: 夫標二訓詞釋一。或是別義。或以レ彼證レ此。竝是
T2251_.64.0213b29: レ此。如下無畏疏言中依二聲論一足是住處義等上。是 T2251_.64.0213c01: 亦世論尼祿多論云二訓釋詞一。依レ彼擬釋故。更
T2251_.64.0213c07: 必矣。光寶直約二自體自家義一。未レ辨二訓釋 T2251_.64.0213c08: 詞一不可也
T2251_.64.0213c11: 理一故。違二舊論一故。彼有二此文一。置二復次偈曰一 T2251_.64.0213c12: 擧二次頌一。而有二唯初刹那等長行一故
T2251_.64.0213c17: 兩義一。於二別言一又有二異義一。今是一一別別 T2251_.64.0213c18: 捨義。天臺智者等簡別外道戒一説名レ別也。 T2251_.64.0213c19: 淨影義章差別定道戒一。立以二別名一
T2251_.64.0213c22: 依主
T2251_.64.0213c25: レ知
T2251_.64.0214a01: 爲二自性一。根律儀亦爾。頌曰言。鮮檗明及正 T2251_.64.0214a02: 理無之爲レ正。亂二本頌一故。句法成故。舊論但 T2251_.64.0214a03: 云二世尊所説偈一。無二曰言一。頌疏如レ今。依二錯本一 T2251_.64.0214a04: 非也
T2251_.64.0214a07: 證。爲レ顯二齊等一初二句亦引。善哉言互在二上
T2251_.64.0214a12: 身行爲二善哉一。口行亦復然。意行爲二善哉一。一
T2251_.64.0214a15: 多中 七佛略戒偈。有人云。此釋通漫。何不三
T2251_.64.0214a18: 諸惡業一。多行二放逸一。不レ修二善品一。作二少善一時。 T2251_.64.0214a19: 便生二喜足一。爲二三事一故。説二其三頌一。爲下遮二惡 T2251_.64.0214a20: 行一示二善方便一。令中不二忘念一善品日増上。於二十 T2251_.64.0214a21: 二年中一爲二無疱僧伽一。説二斯波羅提木叉略 T2251_.64.0214a22: 教一。一切惡莫レ作。一切善應レ修。遍調二於自心一。 T2251_.64.0214a23: 是則諸佛教護レ身爲二善哉一。能護レ語亦善護 T2251_.64.0214a24: レ意爲二善哉一。盡護最爲レ善。乃至次頌即是示二
T2251_.64.0214a27: 由二三業一。捨レ惡修レ善。勸令二盡護一。即解脱衆 T2251_.64.0214a28: 苦一。故歎二善哉一。今云。七佛同説説二此戒一云二七 T2251_.64.0214a29: 佛略戒一。故天台妙玄二之一終云二七佛通戒 T2251_.64.0214b01: 偈一
T2251_.64.0214b06: 色不レ起二恚想一。次第不レ起二衆多覺想一。相繼住。 T2251_.64.0214b07: 見二色過患一。見二過患一已能捨離。耳鼻舌身意 T2251_.64.0214b08: 亦復如レ是。是名二律儀一。今但擧レ眼略顯餘 T2251_.64.0214b09: 五一
T2251_.64.0214b12: 先離別列レ名。次説レ合。故曰二離合言一。合二離列 T2251_.64.0214b13: 名一言義。故曰二離合言一。故舊論云。故合レ離説。 T2251_.64.0214b14: 非レ欲レ顯下頌中應レ言二離合一窄故略離。今長行 T2251_.64.0214b15: 故具曰二離合一
T2251_.64.0214b18: 第六句一作三恒多成二過未一。長行釋云。以二順決 T2251_.64.0214b19: 擇分所攝定律儀。初刹那中不成二過去一。餘 T2251_.64.0214b20: 生所得命終時捨。今生無レ容レ重得彼法一。 T2251_.64.0214b21: 爲レ簡二彼法一説二多言一。今按。今但分別世成相一。 T2251_.64.0214b22: 非二其中細一。故唯約レ成説。無二相違失一
T2251_.64.0214b26: 長行對レ住云二出觀一。如レ言二住果一彼爾。此待對 T2251_.64.0214b27: 各別
T2251_.64.0214c01: 彼云。處中有レ善。及有二不善一。謂雖二善業一非二是 T2251_.64.0214c02: 極善一。雖二惡業一非二是極惡一。既處二中庸一。故云二處
T2251_.64.0214c13: 法一。約二未現過一未來云レ逆。過去云レ追。光記 T2251_.64.0214c14: 如レ是。寶疏作二進退一形誤也。明本及正。顯 T2251_.64.0214c15: 如レ今故
T2251_.64.0214c18: 故。等是等二心所一。故答中唯云二心等一。豈是餘 T2251_.64.0214c19: 心王
T2251_.64.0214c26: レ惡。動轉捷利故名レ行。問。沈溺諸惡一云何捷 T2251_.64.0214c27: 利。答。彼惡行者。有二如レ是巧便一雖レ行二惡行一。 T2251_.64.0214c28: 而令二世間不知二其惡一。故名二捷利一。惠暉云。初 T2251_.64.0214c29: 因名二惡行一持業釋。後因名レ行。果名レ惡依主 T2251_.64.0215a01: 釋
T2251_.64.0215a08: 破一者非也
T2251_.64.0215a12: 翻レ僧。和合乃是僧家義用。謂四人等乘レ法成 T2251_.64.0215a13: レ和是以文云レ僧者四人。若過。和合者。一羯
T2251_.64.0215a18: 從レ體但翻レ衆。法花中直云レ衆。故正翻衆。
T2251_.64.0215a26: 衆者四人若過一。以二此證一明知。二三人名二小
T2251_.64.0215b04: 國之法。一名爲レ一。二名爲レ身。自レ三已上皆 T2251_.64.0215b05: 名爲レ多。如二辨法事一四人方成。一人白言二大 T2251_.64.0215b06: 徳僧聽一。所和三人得レ名レ僧故。若四是僧。豈 T2251_.64.0215b07: 能白者而自白耶。欲レ顯三和合從二多人一故。自
T2251_.64.0215b11: 爲レ衆。女三爲レ。如レ是順二二土方俗一以レ三 T2251_.64.0215b12: 爲レ僧。又據二偏五得一有二此理一矣
T2251_.64.0215b19: 宗異説。一十誦律是薩婆多宗。同二倶舍第十 T2251_.64.0215b20: 四律毘婆沙竝雜心及正理。顯宗。大毘婆沙一。 T2251_.64.0215b21: 十誦律云。佛在二竹園一。告二諸比丘一。十種受具 T2251_.64.0215b22: 足等。二四分律是法藏部。五種得戒。三僧祇 T2251_.64.0215b23: 律是大衆部。四種得戒。四五分律是化地部 T2251_.64.0215b24: 有二五種具受戒一。五論別者。一毘尼母論。二衆 T2251_.64.0215b25: 各五。二摩得勒伽論。十種得戒。三善見論。八 T2251_.64.0215b26: 種得戒。四薩婆多論。七種受具。五明了論。三 T2251_.64.0215b27: 乘得戒
T2251_.64.0215c02: 聞縁覺人天所造一。故曰二自然一。如來辟支不 T2251_.64.0215c03: レ假二師諮一。修レ道進レ徳。惑盡解滿會二自然理一。而
T2251_.64.0215c07: 道時得二盡無生智一。餘宗。無間道時斷レ惑。解 T2251_.64.0215c08: 脱道時得二盡無生智一。今詳。此言無二方可救。 T2251_.64.0215c09: 請諸後學愼勿レ傳レ之。且准二多宗一。第九無間 T2251_.64.0215c10: 金剛喩定。唯一刹那。次解脱道即得二盡智一。若 T2251_.64.0215c11: 利根者。起二盡智一時亦一刹那。次起二無生智一。 T2251_.64.0215c12: 或一刹那。或復相續。次後或起二無學二見一。或 T2251_.64.0215c13: 世俗心。准レ此得。戒在二盡智時一。非二無生時一也。 T2251_.64.0215c14: 若依二大乘一餘可レ同レ前。唯盡無生體同義別。 T2251_.64.0215c15: 無レ間二利鈍一皆證二此二一。是則二智許二同念一也。 T2251_.64.0215c16: 今此薩婆多宗。無間道斷。解脱道證。必前後 T2251_.64.0215c17: 念。而如二佛獨覺一盡智時即得二無生智一也
T2251_.64.0215c26: 希求出家一。佛言二善來一。即得二具足戒一。故曰二 T2251_.64.0215c27: 善來一。善即求戒者心。來如來言教。二云佛 T2251_.64.0215c28: 知三此人願樂出家一。命二之善來一。即發二具戒一。此 T2251_.64.0215c29: 即善來之言。倶有二如來言教一。此中開宗。及麟 T2251_.64.0216a01: 初釋非也。何者。尋二其體一善來是所化人。而 T2251_.64.0216a02: 今佛命二善來一。彼來善非レ惡。善即來持業釋。 T2251_.64.0216a03: 耶舍者。光寶同翻云レ譽。栖翫記云。梵云二 T2251_.64.0216a04: 耶舍一。此云レ稱。謂此尊者有二大名稱一。惠暉云。 T2251_.64.0216a05: 耶舍此云二名譽一。則耶輸伽童子。靈芝云。耶舍 T2251_.64.0216a06: 謂二須提耶舍一。古謂二善來得一者。其人不レ少。飾
T2251_.64.0216a14: 善來苾芻於五百仙人一。彼即作二苾芻一。戒疏三 T2251_.64.0216a15: 上會レ之爲二別縁一。等言等二目連等一。西域記
T2251_.64.0216a20: 發二誠誓一言。世尊是我大師。修伽陀是我大 T2251_.64.0216a21: 師。如レ是二言便發二具足一。然此得戒始終三 T2251_.64.0216a22: 名。一名二教授一即是初義。二名二自誓一。三名二上
T2251_.64.0216a25: 立名不レ同。迦葉得戒者。十誦爲二自誓得一。倶 T2251_.64.0216a26: 舍亦同。善見。伽論等名爲二教授一。僧祇爲二自 T2251_.64.0216a27: 覺一。豈唯十誦。倶舍就二終始位一改轉異稱而 T2251_.64.0216a28: 已。麟釋似レ局矣。開宗記云。善見從レ始名爲二 T2251_.64.0216a29: 教授一。故論文云。佛告二迦葉一。汝當レ發二慚愧 T2251_.64.0216b01: 心一。因レ此立二誓要一。名爲二自誓一。母論ト經トハ據
T2251_.64.0216b04: 然具一也
T2251_.64.0216b11: 十誦四十六。如二彼等説一。十誦律云。是比丘尼 T2251_.64.0216b12: 説二半月八敬法一。何者八。一者百歳比丘尼見二 T2251_.64.0216b13: 新受具戒比丘一。應二一心謙敬禮足一。二者比丘 T2251_.64.0216b14: 尼應下從二此丘僧一乞受具戒上。三者比丘尼犯二
T2251_.64.0216b18: 見聞疑罪上。六者比丘尼半月乞レ僧受二八敬法一。 T2251_.64.0216b19: 七者比丘尼語二比丘一言。聽三我問二修多羅。毘 T2251_.64.0216b20: 尼。阿毘曇一。若比丘聽者應レ問。不レ聽者不レ得 T2251_.64.0216b21: レ問。八者比丘尼不レ得レ説二比丘見聞疑罪一。是
T2251_.64.0216b24: 師法一。了論説爲二瞿婁達磨一。瞿婁此曰レ尊。達
T2251_.64.0216b28: 化益一故。抑而不レ許。後還二舍衞一。便自剃髮披 T2251_.64.0216b29: 衣。倚二僧坊一立祈レ聽二受戒一。時爲二三請一。便授二 T2251_.64.0216b30: 敬法一。必具依行。即感二具戒一。故因名也。濟縁
T2251_.64.0216c03: 女性鄙弱。人少二敬信一故。無二弘化之益一。反 T2251_.64.0216c04: 更毀辱。正法減レ半。後下三明二尼自剃染一。由二 T2251_.64.0216c05: 佛不許却還二城中一。輒自變レ形。復至二祇桓一。 T2251_.64.0216c06: 倚レ門而住祈求也。時下四明四阿代請。佛 T2251_.64.0216c07: 令三傳レ教能行二八敬一。即與二出家一。愛道等聞即
T2251_.64.0216c10: 生二厭離一。遂自剃髮染衣。倚立祇桓一。阿三 T2251_.64.0216c11: 請。如來遥宣二八敬之法一附與。阿頂受尊 T2251_.64.0216c12: 敬一授二於愛道一。愛道聞レ之。遵二此八法一。作二奉行 T2251_.64.0216c13: 之意一。即發二具戒一
T2251_.64.0216c19: 也。十誦。五分等所レ謂半迦尸尼別人也。半迦 T2251_.64.0216c20: 尸尼。迦尸國梵志女殊色。人價以二半迦尸國一 T2251_.64.0216c21: 故爲レ名。見二十誦四十二一。亦出家事縁全別 T2251_.64.0216c22: 也。各互擧二一人一。故摩得勒伽論第五説二遣使
T2251_.64.0216c27: 智首疏第一云。二遣信受具足。尼中作法竟 T2251_.64.0216c28: 差二一尼一往二大僧中一。代レ彼乞戒。大僧作法如二 T2251_.64.0216c29: 常式一。便騰二僧命一請寺請授。於二使言下一即發二 T2251_.64.0217a01: 具足一。慈恩懷素等不レ爾。受者正得二無表一。是 T2251_.64.0217a02: 使尼在二彼僧中一白四羯磨竟時也。如二教人 T2251_.64.0217a03: 殺一。彼斷命之時。此能教人即觸二殺罪一。南山等
T2251_.64.0217a06: 不レ爾者。答。受戒是要期思願滿足爲レ義。殺 T2251_.64.0217a07: 盜損レ境爲レ義。故不二相竝一。然四分律尼犍度 T2251_.64.0217a08: 云。彼使應下還二尼寺内一語言上。大姊汝已受戒 T2251_.64.0217a09: 竟。慈恩等依レ之。若法礪意引二五分一已云。此 T2251_.64.0217a10: 律文略。直言三汝已受二具足一。飾宗記云。次例二 T2251_.64.0217a11: 此律一亦應三具贈二大僧羯磨一。故云二此律文略。 T2251_.64.0217a12: 直言汝已受具足竟一
T2251_.64.0217a15: 河一。北至二嗢尸羅山一。此限域外名曰二邊國一。内 T2251_.64.0217a16: 名二中方一。正理。顯宗。雜心竝云三持律爲二第五一。 T2251_.64.0217a17: 舊論云。由下能持二毘那耶一爲中第五上。光寶從レ論。 T2251_.64.0217a18: 和上不レ久レ數。必須二一人持律者一。表無表章
T2251_.64.0217a22: 第五人一。和上不レ入二其數一。同二僧祇律一。若減不 T2251_.64.0217a23: レ成。闕二法事一故。既爾即應二四人一。羯磨一人。表 T2251_.64.0217a24: 白大徳僧聽。餘三非レ僧。或應レ白レ自。以二要四 T2251_.64.0217a25: 人方成僧故。故五人中一持二羯磨一。一爲二和 T2251_.64.0217a26: 上一。羯磨牒レ名。餘三僧體正所二和白一。故邊地 T2251_.64.0217a27: 極少猶五人辨二法事一。摩得勒伽論。邊地多僧。 T2251_.64.0217a28: 但取二五人一得レ名二受具一。僧得二可呵罪一。又云。僧 T2251_.64.0217a29: 祇律是大衆部四種得戒。乃至三十衆。彼律 T2251_.64.0217b01: 云。和上十種内不レ名二受具一合二十一人一。四分 T2251_.64.0217b02: 等但言二十種一。和上在レ中。此中有釋謂三十誦 T2251_.64.0217b03: 同二僧祇一。慈恩自義二誦不レ同。邊五中十各唯 T2251_.64.0217b04: 五十。以三和上入二其數一故。又律中唯言二持 T2251_.64.0217b05: 律五人一。不下如二今論一言中第五上。故拾毘尼義鈔
T2251_.64.0217b08: 解二羯磨一。六人數足。故十人不レ言二持律一。邊地 T2251_.64.0217b09: 開法要須二五人皆持律一如二伽論一。智周決擇
T2251_.64.0217b12: 云。五人悉皆清淨。言二持律一者。是知法人。知 T2251_.64.0217b13: 法人羯磨人也。餘四人者清淨即得。今觀。後 T2251_.64.0217b14: 爲レ正檢二倶舍一。皡案。中十既不二皆持律一。邊國 T2251_.64.0217b15: 何五皆持律。又以レ少レ僧許レ五。若擇二五持律一。 T2251_.64.0217b16: 何日當二得戒一。又今論。正理。顯宗。舊論。及雜 T2251_.64.0217b17: 心等悉云二第五一。光寶解爲レ勝
T2251_.64.0217b21: 是善受二具足戒一。若結二白四羯磨一後。歸依三
T2251_.64.0217b29: 何故諸尼無二三歸得一。無二賢首一故。南山不レ爾。
T2251_.64.0217c04: 云。宿業力故應二三語得戒一者。三語而止。三 T2251_.64.0217c05: 歸亦爾。自然使レ爾。薩婆多論第二曰。爾時 T2251_.64.0217c06: 世人棄レ俗入レ道。若應二三語得戒一者。三語則 T2251_.64.0217c07: 止。若應二三歸得戒一者。三歸則止。以二業力一自 T2251_.64.0217c08: 然使レ爾。謂六十賢部等者。麟云。謂六十賢人
T2251_.64.0217c15: 先度二五人一。共レ佛二六羅漢一。次度二耶輸伽子一 T2251_.64.0217c16: 爲レ七。次度二耶輸伽同友四人一爲二十一一。次度二 T2251_.64.0217c17: 耶輸同友五十人一爲二六十一一。次度二如來同友 T2251_.64.0217c18: 五十人一爲二一百十一一。次度二那羅陀梵志一爲二 T2251_.64.0217c19: 百十二一。故時世間有二百十一羅漢一。共レ佛爲二 T2251_.64.0217c20: 百十二一。此中六十一除レ佛爲二六十一。今云。彼 T2251_.64.0217c21: 中五比丘等是見諦得非二三歸得一。圓底方蓋
T2251_.64.0217c24: 即是也。又五分十五所レ謂於二婆羅林一六十人
T2251_.64.0217c29: 受戒一。是非二世尊親教一。故今擧二六十賢部一
T2251_.64.0218a08: 應下至二其文一辨釋上。於レ前解釋爲二不可一。以レ未三 T2251_.64.0218a09: レ了二其文義一故。又光記於レ此。及於二受生必具
T2251_.64.0218a13: レ足。依二光寶辨之。今亦述レ之。論主意以二今 T2251_.64.0218a14: 文一爲レ定。下論受生具二文簡別自然見道 T2251_.64.0218a15: 不從二他受一。而云三欲無二無表離レ表而發一。約二彼 T2251_.64.0218a16: 有部義一。以作レ。非レ依二自本意一。故不二相違一。光
T2251_.64.0218a19: 兩釋一。初叙二餘師義一者非也。應レ言二有部義一。
T2251_.64.0218a22: 當一解二今文一。是亦臆鑿不レ足レ爲レ言。答二下
T2251_.64.0218a25: 彼有餘師者。即今論主義同也。彼正理師意 T2251_.64.0218a26: 全非二論主義一。何以レ彼爲二後解一可レ解二今文一。 T2251_.64.0218a27: 後引二婆沙兩説一。亦合二上二解一。是實誤合。何
T2251_.64.0218b02: 解一切依レ表之義一。彼婆沙約レ現故。若依二過
T2251_.64.0218b05: 無表離レ表而發一。最得二婆沙意一。次引二正理一云下 T2251_.64.0218b06: 與二婆沙一不同。破二光令同。而述二今論文意 T2251_.64.0218b07: 及正理旨一。竝皆有二眼目一。又擧二下文一捨置和 T2251_.64.0218b08: 會一。猶至二十六卷一一向不レ言レ之。實是高見最 T2251_.64.0218b09: 可レ稱焉
T2251_.64.0218b13: 何法一。後時與レ名相違釋。竝問二名體一。此中 T2251_.64.0218b14: 第二釋爲レ正。符レ義故。順二舊論及正理等一故
T2251_.64.0218b19: 増語。舊論答曰。此名下顯二有爲法一義上。今増 T2251_.64.0218b20: 語者。當二舊論名字一。諸行當二彼有爲法一。故知 T2251_.64.0218b21: 猶レ言三總時名二諸行一。而云二増語一。多類名非二一 T2251_.64.0218b22: 名一故。時無別體依法而立故。重意云。隨二諸 T2251_.64.0218b23: 行上増語一。故云二諸行増語一。如三光闇上立二晝 T2251_.64.0218b24: 夜増語一。光三解。初諸行之増語。寄二思増語一。 T2251_.64.0218b25: 次文改二増語諸行一。眼著二諸行一後諸行與二増 T2251_.64.0218b26: 語一相違釋。今云。初釋非。唯答二問名一故。次 T2251_.64.0218b27: 云二増語所顯諸行一非也。諸行豈是時體。所引 T2251_.64.0218b28: 婆沙當二今晝夜一。全非二諸行一也。年月等豈是 T2251_.64.0218b29: 諸行。不レ可レ爲二雷同一。第三大非也
T2251_.64.0218c05: 有二何咎一耶
T2251_.64.0218c09: 夜一。故應レ有三法能爲二障礙一。此中光釋非也。不 T2251_.64.0218c10: レ順二必應有言一。舊論亦云レ應レ有二法能遮一。復不
T2251_.64.0218c13: 便捨。光依レ彼何。答。彼唯示二時限一非二能遮 T2251_.64.0218c14: 法一。若依レ彼者猶非也
T2251_.64.0218c17: 受得一。論主意朋二經部一故結レ不レ違レ理。標二別毘
T2251_.64.0218c20: 若成二律儀一許無レ失。已不レ爾。故唯今就レ増多 T2251_.64.0218c21: 日受得
T2251_.64.0218c24: 或父母子等自相教習故。得由レ他或不レ由 T2251_.64.0218c25: レ他。二皆無レ違。不レ同三小乘不律儀不二從レ他 T2251_.64.0218c26: 得一
T2251_.64.0219a03: 約二所熏一。二約二能熏一。三四亦如レ是。而初二 T2251_.64.0219a04: 意樂即爲二思種子一。後二思種心所能相應。意 T2251_.64.0219a05: 樂所相應別法。故加二相應言一。異二前二釋一而 T2251_.64.0219a06: 已。今云。論意欲レ造二惡不善一現行意樂思所二 T2251_.64.0219a07: 熏成一種子。微細相續不レ捨名二不律儀一。論十
T2251_.64.0219a12: 日。黒月亦有二三受齋日一。如二白月數一。雜含四
T2251_.64.0219a22: 戒一。彼有二餘縁一。午前不レ憶。食已方憶深生二悔 T2251_.64.0219a23: 愧一。即請二戒師一。如レ法受者。亦得二此戒一
T2251_.64.0219a29: 長養一。闍那崛多曰。烏晡沙他此言二受齋一。亦
T2251_.64.0219b03: 長養善法一持二自心一。故名二褒灑陀一。又褒灑同 T2251_.64.0219b04: レ前。陀是淨除義謂増長善法一。淨除不善一故 T2251_.64.0219b05: 如レ是竝是受二八戒一近住人。與二五戒近事一別
T2251_.64.0219b12: 稱二布沙陀一是異名。新舊諸論分明。然義解哲
T2251_.64.0219b15: 僞僻。正從二本音一云二鄔婆塞迦一。唐翻二善宿一也。 T2251_.64.0219b16: 故成論曰。此人善能離二破戒宿一。古録以爲二清 T2251_.64.0219b17: 信士一者。清是離過之名。信爲二入道之本一。士
T2251_.64.0219c02: 雖二三藏親承一傳謬レ得レ免耳。故起世本經 T2251_.64.0219c03: 七音釋云。烏晡沙他此云二増長一。謂受持齋
T2251_.64.0219c06: 婆娑一。翻爲二近住一。兩名既別。不レ應三八戒名二優 T2251_.64.0219c07: 婆塞一故
T2251_.64.0219c12: 也
T2251_.64.0219c16: 露體而臥。無レ所二覺知一。佛將二阿一經行見レ之。 T2251_.64.0219c17: 乃集二僧衆一制二飮酒戒一之因縁甲。彼總有二七 T2251_.64.0219c18: 説一
T2251_.64.0219c24: 行。離虚誑語。離飮諸酒諸放逸處。離歌舞倡
T2251_.64.0219c27: 若依二後師意一合二歌舞香鬘一。故婆沙曰。問。此 T2251_.64.0219c28: 有二九支一。何以言レ八。答。二合爲レ一。故説二八 T2251_.64.0219c29: 支一。謂離二塗飾香鬘一與レ離二歌舞倡妓一。同於二莊 T2251_.64.0220a01: 嚴處一轉。故合立爲レ一。若依二大乘一。報恩經第
T2251_.64.0220a10: 經等。雖レ有二少異一亦同二中含一。此等竝同二今論
T2251_.64.0220a13: 大小兩手一各有二異説一
T2251_.64.0220a17: 食一。得&K飮二蜜漿一。齋日如レ是持意如二阿羅漢一。是 T2251_.64.0220a18: 爲二八戒一。論主出二違教失一。寶疏科名爲レ得。光 T2251_.64.0220a19: 記云二經部破一非也。既破二有餘師一。何必經部。
T2251_.64.0220a22: 曰。經云由二離非時食是第八分一。既爲二八數一 T2251_.64.0220a23: 非二此外有八故。二違二支言一。以二非時食爲支
T2251_.64.0220a26: レ遮二體助支別執一。謂八支齋各有二我今等文一 T2251_.64.0220a27: 故。是故舊論。正理竝如レ今。非二必同文故來一」
T2251_.64.0220b01: 一科。正理論無。直以二次婆沙説一爲レ答。光記 T2251_.64.0220b02: 爲二經部一亦非也
T2251_.64.0220b05: 名爲二近住一亦近住支上。準レ彼亦是齋。與二近住一
T2251_.64.0220b09: 破一。最爲レ妙。得レ旨可レ識 T2251_.64.0220b10: 近住餘亦有 圓暉云。餘謂三歸也。不レ受二近
T2251_.64.0220b17: 戒問已下爲二後卷第二十卷一。由レ此寶師如レ是 T2251_.64.0220b18: 分節。今按。光屬二後段一爲レ勝。由レ此展轉後頌 T2251_.64.0220b19: 起故。正理云二豈不等一乘レ前而爲レ起レ後。若無二 T2251_.64.0220b20: 後頌一豈有二此文一。顯宗分二文前後兩卷一。但是 T2251_.64.0220b21: 後人綴紙者所爲不レ預二造者一。何可レ爲二因由一。 T2251_.64.0220b22: 於二此論。正理等文中一。前後卷文屬當。錯濫 T2251_.64.0220b23: 不レ少故。準三舊論即成近事下有二爲レ不レ爾三 T2251_.64.0220b24: 字一。今亦脱二爲レ不レ爾耶一句一。義レ通故。此契
T2251_.64.0220b27: 訶男一。在家清白修習淨住男相成就。作二是説一 T2251_.64.0220b28: 言。我今盡レ壽歸レ佛歸レ法歸二比丘僧一爲二優婆
T2251_.64.0220c02: 是義一故名二優婆塞一。汝即其人。此兩文更無二
T2251_.64.0220c05: 持。我是近事。我從二今日一乃至命終護生歸淨 T2251_.64.0220c06: ○健駄羅國諸論師言。唯受二三歸一。及律儀缺 T2251_.64.0220c07: 減悉成二近事一○迦濕彌羅國諸論師言。無 T2251_.64.0220c08: レ有下唯受二三歸一及缺減律儀名爲中近事上
T2251_.64.0220c17: 餘經一。故知此論意。彼此共許是別經。又二本 T2251_.64.0220c18: 現流大名經無レ有二此文一。又婆沙百二十四
T2251_.64.0220c24: 無之。此經文句從容而有二別誦一。西天異解。
T2251_.64.0220c27: 日一乃至命終護生歸淨。健駄羅國師言。惟 T2251_.64.0220c28: 受二三歸一。及律儀缺減悉成二近事一。然契經文彼
T2251_.64.0221a02: 令三前三歸得二堅牢一。故經文非二無義一。若不二護 T2251_.64.0221a03: 生一歸非レ淨故。問。若缺減成二近事一。便爲三善順二 T2251_.64.0221a04: 一分等言一。所以者何。若受レ一名二一分一。受レ二
T2251_.64.0221a07: 不同一授與律儀一。亦不二一種一。如二諸近事一不 T2251_.64.0221a08: レ樂二捨家一。爲二攝引一故。佛隨二其意一。於二五學處一 T2251_.64.0221a09: 多少受得。故彼律儀有二缺減受一。苾芻策意 T2251_.64.0221a10: 樂二捨家一。爲二安立一故。制二具律儀一。具受乃得。故 T2251_.64.0221a11: 彼律儀爲二缺減受一。以二是世尊内眷屬一故。迦 T2251_.64.0221a12: 濕彌羅國師云。無レ有下唯受二三歸一及缺減律 T2251_.64.0221a13: 儀一名爲中近事上。前經由二此表一。既得二三歸一。亦得二 T2251_.64.0221a14: 律儀一。故得二近事一。然護生者。一説。約レ離二殺生一。 T2251_.64.0221a15: 以レ此爲レ依餘四成立。五學處中彼爲レ勝故。 T2251_.64.0221a16: 一説。護生言通二五戒一。以レ護二衆生一。不二殺盜淫 T2251_.64.0221a17: 妄語飮酒一故。然有下別誦言二捨生一者上。此意捨二 T2251_.64.0221a18: 殺生等一。略去殺等一但信二捨生一。又捨生言。顯下 T2251_.64.0221a19: 於二生類一捨中損惱事上。即五律儀皆爲レ防遮損 T2251_.64.0221a20: 生事一故。問。若惟自誓得。何故復説二五學處一。 T2251_.64.0221a21: 答。未レ了知彼差別相一。欲レ令レ知故復説。問。若 T2251_.64.0221a22: 爾何故説レ有二一分等優婆索迦一耶。答。此説二 T2251_.64.0221a23: 持位一。非レ説二受位一 尊者僧伽筏蘇。分同二前 T2251_.64.0221a24: 二師説一。彼説無レ有二唯三歸得一。然有二缺減得一。 T2251_.64.0221a25: 如是説者説無二唯三歸得一。亦無二缺減得一。如三
T2251_.64.0221a28: 婆塞。當證盡壽捨二衆生一受二歸依一心情淨。乃 T2251_.64.0221a29: 至第三口作得二優婆塞律儀一。問。此是離殺生 T2251_.64.0221b01: 口作。何得二餘律儀一耶。答。當レ知除レ等故。應 T2251_.64.0221b02: レ説二我盡壽捨衆生等一。如下戒等取除レ等故名中 T2251_.64.0221b03: 戒取上。彼亦如レ是。復次捨衆生者。謂捨二自衆 T2251_.64.0221b04: 生一故。從レ今乃至レ捨二自衆生一。所受戒終不二毀 T2251_.64.0221b05: 犯一。復次波羅提木叉律儀於二衆生處一得。彼 T2251_.64.0221b06: 作二是説一。我從二今日一。不レ殺二衆生一。亦於レ彼不 T2251_.64.0221b07: レ盜不二邪婬一不二妄語一。以レ護レ彼故不二飮酒一。正 T2251_.64.0221b08: 理。顯宗亦如二婆沙一。初擧二護生經一約二離殺一。次
T2251_.64.0221b11: 三歸一得二八戒一不。若不レ受二三歸一得二十戒一不。 T2251_.64.0221b12: 若不二白四羯磨一得二具足一不。答曰。一切不レ得。 T2251_.64.0221b13: 若欲レ受二五戒一先受二三歸一。受二三歸一竟爾時得二 T2251_.64.0221b14: 五戒一。所以説二五戒名一者。欲レ使三前人識二五戒 T2251_.64.0221b15: 名字一故。白四羯磨竟已得二具戒一。所以説二四 T2251_.64.0221b16: 依四墮十三僧殘一者。但爲レ知故説也。有言。 T2251_.64.0221b17: 受二三歸一竟説二不殺一戒一。爾時得戒。所以説二 T2251_.64.0221b18: 一戒一得中五戒上者。爲三能持二一戒一。五戒盡能持 T2251_.64.0221b19: 故。有以二五戒勢分相著一故。兼三本意誓受二五 T2251_.64.0221b20: 戒一故。有言受二五戒一竟然後得レ戒。於二諸説中一。 T2251_.64.0221b21: 受二三歸一已得二五戒一者。此是定義。如二白四羯 T2251_.64.0221b22: 磨法一。若受二八戒一。若受二十戒一。如二五戒説一。若五 T2251_.64.0221b23: 戒十戒八戒但受二三歸一已便得戒。若得二具 T2251_.64.0221b24: 足一。要白四羯磨而得二具戒一。不レ以二三歸一也。凡 T2251_.64.0221b25: 具戒者功能深重不レ以二多縁多力一。無レ由レ致 T2251_.64.0221b26: レ得。是故七師七僧白四羯磨而後得也。五戒 T2251_.64.0221b27: 八戒十戒功能力少。是故若受二三歸一即得戒。
T2251_.64.0221c01: 證云。欲レ受二五戒一先受二三歸一。三歸竟爾時已 T2251_.64.0221c02: 得二五戒名一者。乃至其猶三白四已爲二説相等一。 T2251_.64.0221c03: 爲レ知故説。然尋二多論一總有二三釋一。何者。章中 T2251_.64.0221c04: 引二初釋一亂レ次。又釋云。有言○有云○初説
T2251_.64.0221c07: 者。無三但三歸即成二近事一。何故兩論如レ是相 T2251_.64.0221c08: 違。今詳。多論譯人不善致レ令三上代稍爲二謬 T2251_.64.0221c09: 解一。今準二婆沙一。實同二多論一。婆沙百二十四引
T2251_.64.0221c12: 多論中初釋意。顯具誦二經文一。自誓竟時名二三 T2251_.64.0221c13: 歸竟一。三歸竟已得二五戒一者。即經文中誓二護 T2251_.64.0221c14: 生一。故得二五戒一。第二第三兩釋本意。但釋二其 T2251_.64.0221c15: 護生之言一。非四是違三初釋二道理一。而譯論人妄 T2251_.64.0221c16: 判二是非一云二初釋定一。蓋非三梵本有二此評語一。承 T2251_.64.0221c17: レ前已來經律論師不レ尋二文相一。謬與レ人受不 T2251_.64.0221c18: レ謹二經文一。定不レ得レ戒。雜心第十三亦依二經文一。
T2251_.64.0221c22: 善成。疏中立義應二更息釋。疏云。答此謂心 T2251_.64.0221c23: 期者標也。以二説相多少一故令三受者五期十等 T2251_.64.0221c24: 隨二心所相一者釋也。辭句各別者。翻邪三歸及 T2251_.64.0221c25: 五八戒。諸經論師竝云。我某甲歸依佛竟。歸 T2251_.64.0221c26: 依法竟。歸依僧竟。從レ今以往稱レ佛爲師。更
T2251_.64.0221c29: 論初説定評語。實是梵本有。理符順故。何妄 T2251_.64.0222a01: 令レ無二梵本一。多論後兩釋。非三唯釋二護生言一。剋 T2251_.64.0222a02: 定發戒時一。第二釋受二三歸一竟説二不殺一戒一。 T2251_.64.0222a03: 未レ説二餘四戒一其時戒發。第三説受二三歸一竟。 T2251_.64.0222a04: 次具説二五戒一已其時得戒。初學勿レ迷矣
T2251_.64.0222a11: レ爲二捨殺義一哉。何從而得二殺字一乎。今通云。既 T2251_.64.0222a12: 説二戒相一者。云二捨生一非二捨殺生義一何爲。是略 T2251_.64.0222a13: 説
T2251_.64.0222a16: 竝通。説云二爲故一。今本爲レ勝
T2251_.64.0222a21: レ依二今本一。後説戒相豈唯四重。故多論云。説二 T2251_.64.0222a22: 四依四墮十三僧殘一者。爲レ令レ知故
T2251_.64.0222a25: 部以二持義一通釋。此經正法念處經四十四
T2251_.64.0222b03: 若受二三戒一餘封二二戒一。若受二四戒一餘封二一戒一。 T2251_.64.0222b04: 若受二五戒一。當二具足持之。此中云レ受思レ之。優 T2251_.64.0222b05: 婆塞戒經有二一分滿分等名一。大乘經非二小乘 T2251_.64.0222b06: 所誦一也。依二此等經一經部立二分受得一。成實
T2251_.64.0222b11: 何唯大名經。而云二唯此經中説一何耶。答。檢二 T2251_.64.0222b12: 兩本大名經一。應レ知二其旨一。須二略辨之。雜含
T2251_.64.0222b15: 足。捨具足。智惠具足。六種優婆塞一。次經説二 T2251_.64.0222b16: 三歸。及須陀洹。斯陀含。阿那含。四種優婆 T2251_.64.0222b17: 塞一。後經説二三歸。滿足一切優婆塞事。能自安 T2251_.64.0222b18: 慰不安慰他。自安安他。四種一。小本雜含十
T2251_.64.0222b21: 相一。又唯此經廣説二近事相一。餘經我從今等文 T2251_.64.0222b22: 不レ許レ説二近事相一。故云二唯此經説一
T2251_.64.0222b25: 明二三歸體一。故前段通二八衆一非二唯近事一。何可 T2251_.64.0222b26: レ屬二前段一。寶疏非也
T2251_.64.0222b29: 林。五種次第無レ之。又解。約二成弘次第一。謂由
T2251_.64.0222c05: 學法一名レ歸レ佛。不レ歸二佛所一成就二無諍等有漏 T2251_.64.0222c06: 法一。自性不二解脱一故。以レ是故當レ知亦除二生身一。 T2251_.64.0222c07: 今云レ但。簡二有漏及依身一
T2251_.64.0222c10: 及依身一。而離二依身一無レ有レ佛何。通レ此有二二 T2251_.64.0222c11: 釋一。初約二能所依一。謂諸功能中。彼能成無學法 T2251_.64.0222c12: 殊勝故。所依身從レ彼名レ佛。二約二能所得一。能 T2251_.64.0222c13: 得人從二所得法一名レ佛。謂以レ得二彼能成無學 T2251_.64.0222c14: 法一故。能得人能覺二一切法一故名レ佛。覺一切 T2251_.64.0222c15: 者。光有二三釋一。準二此論綴文一第一爲レ勝。何者。 T2251_.64.0222c16: 由レ得二彼法一覺二一切一故。如二有漏惠一者。不レ由
T2251_.64.0222c19: 準二彼文一一切言非二即所覺法一。佛越覺一切 T2251_.64.0222c20: 覺一。故言三能覺二一切一
T2251_.64.0222c23: 非學非無學法及生身上。以二有漏一故。亦非二等 T2251_.64.0222c24: 僧一可レ壞故。對三前局二無學一通二有學一。故云レ通」
T2251_.64.0222c27: 學法一。從二所得一且僧稱名二能得人一
T2251_.64.0223a01: 法上方有二比丘衆一。當二預自歸一。即受レ教各三自
T2251_.64.0223a04: 斯那。跋陀羅利。闍那窟多曰。帝梨富婆此云二 T2251_.64.0223a05: 胡苽一。跋梨迦此言二金挺一。前代譯稱二提謂波 T2251_.64.0223a06: 利一梵音楚夏。未レ知二孰是一。按本行集經。中本 T2251_.64.0223a07: 起諸經皆曰此時授二三歸五戒一。瑞應經。因果 T2251_.64.0223a08: 經曰。唯授二三歸一。後耶舍父始受二五戒一。考二之 T2251_.64.0223a09: 他經律一二商主受二五戒一者。摩訶僧祇師之 T2251_.64.0223a10: 説。如二薩婆多師一。但受二三歸一而止。雜含二十
T2251_.64.0223a13: 不二飮酒一。準レ之何是薩婆多。唯三歸而止
T2251_.64.0223a16: 三明二歸依義一。初中有レ四。一外人。二婆沙 T2251_.64.0223a17: 師答。三論主依二本論一破二婆沙義一。四叙二異説一。 T2251_.64.0223a18: 光師云。論主或叙二經部一者不可也。寶疏
T2251_.64.0223a25: 主意。本論不レ言レ唯。故不レ遮二生身一
T2251_.64.0223a28: 論意各別。後約二試驗一。寶疏破二光第二釋一最 T2251_.64.0223a29: 爲二允當一。而作二自解一鑿之甚。彼以二問中此歸 T2251_.64.0223b01: 依之此言一爲レ要。云二此律儀能歸依一。此之歸 T2251_.64.0223b02: 依別體依主也。此義大誤也。上明二三歸一。故
T2251_.64.0223b05: レ説二律儀一。何指二律儀一爲レ此。又若欲レ令二律儀
T2251_.64.0223b08: 法僧者一。豈如二汝釋一。然歸依受二律儀一之方便 T2251_.64.0223b09: 故。婆沙中歸依次有二歸依律儀問答一而云。三 T2251_.64.0223b10: 歸爲門得二律儀一故。此論結文亦三歸依受二 T2251_.64.0223b11: 律儀處方便門一。兩論無レ有レ異也。又汝辨二通 T2251_.64.0223b12: 別一者。混同歸依歸敬一。夫三歸依必由レ三。歸 T2251_.64.0223b13: 敬不レ論二一多一。亦歸依正語表。歸敬正通二三 T2251_.64.0223b14: 業一故。今解有二二義一。一者光第一爲レ勝。此論 T2251_.64.0223b15: 不二婆沙評家爲是非レ一也。凡三歸唱下我從二 T2251_.64.0223b16: 今日一歸依佛法僧上。故語表爲二自性一。雜心十
T2251_.64.0223b19: 業自性。戒自性故。二曰。此論不レ違二婆沙評 T2251_.64.0223b20: 家一。不レ言レ唯故。約二顯成表云二語表一。彼評家意 T2251_.64.0223b21: 從レ此至レ彼。受二三歸一是由二身業一。此身語不レ離 T2251_.64.0223b22: レ心。顯二親疎別一在二及言一。雖三身語亦有二親疎一。 T2251_.64.0223b23: 對レ心倶親故總云二身語一。此論且約レ親故。但 T2251_.64.0223b24: 言二語表一。由レ此正理師具分別約二自性體一。但 T2251_.64.0223b25: 取二語表一。竝二眷屬一通二五蘊一。身業亦有二眷屬中一。 T2251_.64.0223b26: 是故三論文異。義趣不二相違一。問。若爾婆沙前 T2251_.64.0223b27: 四説不レ言レ唯。何爲二評家所簡一。答。雖レ不レ言 T2251_.64.0223b28: レ唯多説相對互異。猶如レ言レ唯。彼初説唯約二 T2251_.64.0223b29: 名句文一。第二唯語。第三唯身語。第四唯信。 T2251_.64.0223c01: 竝不レ盡レ法。故爲二所簡一
T2251_.64.0223c06: 寶名。覆護。歸依趣向義。應レ云二歸趣佛覆護一。 T2251_.64.0223c07: 僧法亦如レ是也
T2251_.64.0223c13: レ趣。光記釋三道諦能趣二安隱涅槃一得二論意一。然 T2251_.64.0223c14: 圓暉。知永知八二句總爲二道諦一。趣安隱涅槃 T2251_.64.0223c15: 句爲二滅諦一者。迷二涅槃言一未レ見二趣言一。而知永 T2251_.64.0223c16: 知八二知字如何之一。又四諦不レ次
T2251_.64.0223c21: 三歸一。二者直受二三歸一。所以爾一者。當二爾之時一 T2251_.64.0223c22: 未レ制二二百五十戒乃至八齋一。以二是義一故直
T2251_.64.0223c27: 雖二先於一此得レ離二邪婬一。後爲二自妻一。正行非 T2251_.64.0223c28: レ邪。故不レ犯レ戒。以二本立レ誓唯言離二欲邪行一 T2251_.64.0223c29: 故。勿レ謂下但於二彼可レ爲レ妻一分女一得中別脱 T2251_.64.0224a01: 戒上。總於二一切一唯離二邪婬一
T2251_.64.0224a08: 酒戒一則總毀犯諸餘律義一。餘則不レ爾。曾聞 T2251_.64.0224a09: 有二一鄔波索迦一。禀性仁賢受持五戒一。專精不 T2251_.64.0224a10: レ犯。後於二一時一。家屬大小當レ爲二賓客一。彼獨不 T2251_.64.0224a11: レ往。留食供之時至取レ食。鹹味多故須臾増 T2251_.64.0224a12: レ渇。見二一器中一有レ酒如レ水。爲二渇所逼遂取 T2251_.64.0224a13: 飮レ之。爾時便犯二離飮酒戒一。時有二隣鷄一。來入 T2251_.64.0224a14: 其舍一。盜心捕殺。烹煑而噉。於レ此復犯二離殺 T2251_.64.0224a15: 盜戒一。隣女尋レ雞來入二其室一。復次威力強逼交 T2251_.64.0224a16: 通。縁レ此更犯二離邪行戒一。隣家憤怒將レ至二官 T2251_.64.0224a17: 司一。時斷事者訊問所以一。彼皆拒諱。因レ斯又 T2251_.64.0224a18: 犯二離妄語戒一。如レ是五戒皆因レ酒犯故。遮罪 T2251_.64.0224a19: 中猶制二飮酒一
T2251_.64.0224a23: 遮罪一。又若唯託二染汚心一行。是性罪相。若有 T2251_.64.0224a24: 亦託二不染汚心一行。是名二遮罪一
T2251_.64.0224a27: 者一。私爲二此説一者。不レ爾前代律論豈得レ無二此
T2251_.64.0224b02: 除二性罪一。何者性罪。是我爲二優婆塞一所レ立學
T2251_.64.0224b08: 氏疑レ之。令三釋摩訶男問二世尊一。世尊言。百 T2251_.64.0224b09: 手將二命終一。受持淨戒一捨離飮酒一。然後命終。 T2251_.64.0224b10: 故記二須陀洹一。勿二是此經一。若依二舊論一云。復次
T2251_.64.0224b18: 養。受二近事女請一。鹽味多故。須臾増レ渇求レ飮 T2251_.64.0224b19: レ水。近事女思惟。尊者所食極爲二肥膩一。若飮二 T2251_.64.0224b20: 冷水一或當二疾遂一。便設二方便一授以二清酒一。將レ至 T2251_.64.0224b21: レ寺醉悶。衣鉢等狼藉在レ地。露形而臥。世尊 T2251_.64.0224b22: 將二阿一經行見レ之。集二僧衆一告曰。如來種種 T2251_.64.0224b23: 方便訶毀酒過一。汝等若稱レ佛爲レ師者。自二今 T2251_.64.0224b24: 日一已往下至二茅端所沾。酒渧亦不レ得レ飮
T2251_.64.0224b27: 有レ三。初牒。次正通。後令失。正念展轉因。何 T2251_.64.0224b28: 故。具レ慚以レ不レ失二正念一故。失二正念一則闕二慚 T2251_.64.0224b29: 羞一故。故舊論云。由三諸聖人慚羞失念事一。因二 T2251_.64.0224c01: 此失念。是故一滴亦不レ許レ飮。然光記云二又 T2251_.64.0224c02: 復自恐失二正念一者。不レ順レ論也
T2251_.64.0224c07: 除其心一。佛説持齋經云。不レ飮レ酒去二放逸意一。 T2251_.64.0224c08: 又次下引二契經一是也
T2251_.64.0224c11: 之後當レ入二太山地獄一。四分律十六明二十失一 T2251_.64.0224c12: 中。第十曰。身壞命終墮二三惡道一。通釋有レ三。 T2251_.64.0224c13: 初約二惡行相續不息。次約二惡業能引發一。後 T2251_.64.0224c14: 約二惡業助補一。後二如レ次五三囀異
T2251_.64.0224c19: 諸酒者。謂飮咽歠如二上諸酒一名二飮諸酒一。放 T2251_.64.0224c20: 逸處者。謂上諸酒飮已能令下心生二憍傲一昏醉 T2251_.64.0224c21: 狂亂不識二尊卑一。重惑惡業皆因レ此起。放逸
T2251_.64.0224c24: 論意一也。此中初依レ經問起。此三名依二法蘊 T2251_.64.0224c25: 足兩釋一。初説三種竝相違。後説窣羅之末 T2251_.64.0224c26: 陀。迷麗耶之末陀。竝第六詞同體依主於二末 T2251_.64.0224c27: 陀酒一西方有二通別一。此論依二後説一辨釋經文一。 T2251_.64.0224c28: 何故爾者。明顯示飮酒不飮酒差別一故。十誦
T2251_.64.0225a02: 論音釋亦爾。窣羅。此音釋云二米酒一。彼云糓。 T2251_.64.0225a03: 義不レ異。迷麗耶。此論。法蘊音釋云二雜酒一。彼 T2251_.64.0225a04: 云二甘蔗一。倫記云。今云二一切窣羅一。若者是米酒 T2251_.64.0225a05: 也。迷隷耶者。景基同云二藥種一。泰。測等云。是 T2251_.64.0225a06: 苷蔗等根莖枝葉酒。末陀者。此云二蒲桃酒一。十 T2251_.64.0225a07: 誦十七云。酒有二二種一。糓酒。木酒。糓酒者用 T2251_.64.0225a08: レ食。用レ麯。用レ米。或用二根莖葉華果一。用二種子一。 T2251_.64.0225a09: 用二諸菜草一。雜用レ酒也。木酒者不レ用二食麯米一。 T2251_.64.0225a10: 但用二根莖花葉果一。若用二種種子一造レ酒。酒色 T2251_.64.0225a11: 香味。能醉レ人。復不レ用二根莖葉等一。但用二諸種 T2251_.64.0225a12: 子諸菜一和合作レ酒。飮皆醉レ人。皆名二飮酒一
T2251_.64.0225a17: 物酒。此二有時未レ至。及已度二令レ醉位一不レ名 T2251_.64.0225a18: レ令レ醉。爲レ除レ此故説二令醉一。檳榔子及倶陀婆 T2251_.64.0225a19: 糓亦能令レ醉。爲レ除レ此故説二酒及酒類一。眞諦 T2251_.64.0225a20: 三藏準二釋義一以末陀翻二令醉一。令レ知レ非二別體一。 T2251_.64.0225a21: 最得二論旨一。然玄應。及寶疏翻二此論末陀一。爲二 T2251_.64.0225a22: 蒲桃酒一。混二法蘊足初説一。音釋亦非也。答中 T2251_.64.0225a23: 有レ二。初解二上七字一。辨二可飮不可飮差別一。第 T2251_.64.0225a24: 二解二下三字一。辨下名二放逸處一義上。初中亦有レ二。 T2251_.64.0225a25: 初以レ下簡二上寛一。此中初釋二前二名一。後釋二末 T2251_.64.0225a26: 陀一。此中先所簡位。次得名位。後結也。然以 T2251_.64.0225a27: 下。二以二上二一簡二下寛一。如下大乘阿毘達磨上 T2251_.64.0225a28: 下互有二所簡一同體依士釋上也 T2251_.64.0225a29: 阿毘達磨倶舍論卷第十四法義 T2251_.64.0225b01: T2251_.64.0225b02: T2251_.64.0225b03: T2251_.64.0225b04: T2251_.64.0225b05: T2251_.64.0225b06: T2251_.64.0225b07: T2251_.64.0225b08: T2251_.64.0225b09: T2251_.64.0225b10: T2251_.64.0225b11: T2251_.64.0225b12: T2251_.64.0225b13: T2251_.64.0225b14: T2251_.64.0225b15: T2251_.64.0225b16: T2251_.64.0225b17: T2251_.64.0225b18: T2251_.64.0225b19: T2251_.64.0225b20: T2251_.64.0225b21: T2251_.64.0225b22: T2251_.64.0225b23: T2251_.64.0225b24: T2251_.64.0225b25: T2251_.64.0225b26: T2251_.64.0225b27: T2251_.64.0225b28: T2251_.64.0225b29: T2251_.64.0225c01: T2251_.64.0225c02: T2251_.64.0225c03: T2251_.64.0225c04: T2251_.64.0225c05: T2251_.64.0225c06: T2251_.64.0225c07: T2251_.64.0225c08: T2251_.64.0225c09: T2251_.64.0225c10: T2251_.64.0225c11: T2251_.64.0225c12: T2251_.64.0225c13: T2251_.64.0225c14: T2251_.64.0225c15: T2251_.64.0225c16: T2251_.64.0225c17: T2251_.64.0225c18: T2251_.64.0225c19: T2251_.64.0225c20: T2251_.64.0225c21: T2251_.64.0225c22: T2251_.64.0225c23: T2251_.64.0225c24: T2251_.64.0225c25: T2251_.64.0225c26: T2251_.64.0225c27: T2251_.64.0225c28: T2251_.64.0225c29: T2251_.64.0226a01: T2251_.64.0226a02: T2251_.64.0226a03: T2251_.64.0226a04: T2251_.64.0226a05: T2251_.64.0226a06: T2251_.64.0226a07: T2251_.64.0226a08: T2251_.64.0226a09: T2251_.64.0226a10: T2251_.64.0226a11: T2251_.64.0226a12: T2251_.64.0226a13: T2251_.64.0226a14: T2251_.64.0226a15: T2251_.64.0226a16: T2251_.64.0226a17: T2251_.64.0226a18: T2251_.64.0226a19: T2251_.64.0226a20: T2251_.64.0226a21: T2251_.64.0226a22: T2251_.64.0226a23: T2251_.64.0226a24: T2251_.64.0226a25: T2251_.64.0226a26: T2251_.64.0226a27: T2251_.64.0226a28: T2251_.64.0226a29: T2251_.64.0226b01: T2251_.64.0226b02: T2251_.64.0226b03: T2251_.64.0226b04: T2251_.64.0226b05: T2251_.64.0226b06: T2251_.64.0226b07: T2251_.64.0226b08: T2251_.64.0226b09: T2251_.64.0226b10: T2251_.64.0226b11: T2251_.64.0226b12: T2251_.64.0226b13: T2251_.64.0226b14: T2251_.64.0226b15: T2251_.64.0226b16: T2251_.64.0226b17: T2251_.64.0226b18: T2251_.64.0226b19: T2251_.64.0226b20: T2251_.64.0226b21: T2251_.64.0226b22: T2251_.64.0226b23: T2251_.64.0226b24: T2251_.64.0226b25: T2251_.64.0226b26: T2251_.64.0226b27: T2251_.64.0226b28: T2251_.64.0226b29: T2251_.64.0226c01: T2251_.64.0226c02: T2251_.64.0226c03: T2251_.64.0226c04: T2251_.64.0226c05: T2251_.64.0226c06: T2251_.64.0226c07: T2251_.64.0226c08: T2251_.64.0226c09: T2251_.64.0226c10: T2251_.64.0226c11: T2251_.64.0226c12: T2251_.64.0226c13: T2251_.64.0226c14: T2251_.64.0226c15: T2251_.64.0226c16: T2251_.64.0226c17: T2251_.64.0226c18: T2251_.64.0226c19: T2251_.64.0226c20: T2251_.64.0226c21: T2251_.64.0226c22: T2251_.64.0226c23: T2251_.64.0226c24: T2251_.64.0226c25: T2251_.64.0226c26: T2251_.64.0226c27: T2251_.64.0226c28: T2251_.64.0226c29: T2251_.64.0227a01: T2251_.64.0227a02: T2251_.64.0227a03: T2251_.64.0227a04: 豐山上毛沙門快道記 T2251_.64.0227a05: 此別解脱等 前卷一品總明二三種一。故言レ此。 T2251_.64.0227a06: 三種標章在二前卷初一。光明二得處。時同異一 T2251_.64.0227a07: 者非也。雖二文中論時寄レ時論レ法。非レ論二但時 T2251_.64.0227a08: 差別一。竝皆是處別。寶疏但明下所二從得一處上
T2251_.64.0227a12: 情等者。光有二三解一。第一封著二言一第三謬 T2251_.64.0227a13: 迷正理文一。中間二類二之解。獨爲二最妙一。謂不 T2251_.64.0227a14: レ言二二種一。言レ類故。故舊論曰。從レ二者謂衆生 T2251_.64.0227a15: 名。非衆生名。又性罪處。假制罪處。彼正理文 T2251_.64.0227a16: 釋下情非情通二性遮一義上。全非二二類釋一。故寶師 T2251_.64.0227a17: 標二二種二一。而證二正理一。可レ謂有二眼目一
T2251_.64.0227a22: 竝取無レ妨。各含レ理。於レ中第二顯然。順二正理一 T2251_.64.0227a23: 故
T2251_.64.0227a26: 心是通二三世一。故戒亦通。非二唯通一心故能縁 T2251_.64.0227a27: レ法縁レ法是斷レ惡。是故不レ依二教受一。故應レ具二 T2251_.64.0227a28: 五義一。寶師引二正理一。同二光第三一。釋云レ縁二三 T2251_.64.0227a29: 世。同二第四一。斷惑者同二第五一。思レ之
T2251_.64.0227b04: 來一故非二別解脱一。第三現在故別脱。根本故定 T2251_.64.0227b05: 道。第四去來故無二別脱一。加行等故非二定道一。 T2251_.64.0227b06: 對二前所説一。其義理明
T2251_.64.0227b09: 者。爲下直從二惡業一得上。爲下從二惡業所起處一起上。 T2251_.64.0227b10: 然不レ得三直從二惡業一。善惡相反。明來闇去故。 T2251_.64.0227b11: 故加二處言一遮二彼相濫一。今約レ近擧二第三句一。云二 T2251_.64.0227b12: 現世惡業道一。爲レ攝二第一句加行等一更云レ等。 T2251_.64.0227b13: 且約レ現二句而云レ應レ言二現處一。影顯第二第 T2251_.64.0227b14: 四句一。善惡相反義易レ知。故且約レ現也。正理 T2251_.64.0227b15: 有レ救。光師破レ之爲レ是。寶擧二正理一未レ辨者非 T2251_.64.0227b16: 也。舊論。前第一句下加二處言一。而無二此一段一。 T2251_.64.0227b17: 按是但言質不レ關二細義一。故以爲レ爾。所謂譯 T2251_.64.0227b18: 人五失三不易也
T2251_.64.0227b22: 通レ三。舊論云。此護不護。爲下皆從二一切境。一 T2251_.64.0227b23: 切分。一切因一得上爲レ有レ異
T2251_.64.0227b26: 支因説不定句屬レ上爲二總釋一非也
T2251_.64.0227b29: 第四類應レ在二第三一。若如レ後者。此二四三一 T2251_.64.0227c01: 應レ爲二一二三四一。答。是約二所遮寛狹一。於婆 T2251_.64.0227c02: 沙不レ立二最後句一。今立レ之。故レ在後。不レ置二第
T2251_.64.0227c07: 與レ寶同非也。後釋爲レ勝。今等二一日一夜等一 T2251_.64.0227c08: 故。舊論曰。我於二此護一。乃至一月等。是名二時 T2251_.64.0227c09: 定分別一。彼一年半年云二乃至一。定知等是一日 T2251_.64.0227c10: 一夜
T2251_.64.0227c13: 餘師二婆沙師一。四故如是下論主破二婆沙師一 T2251_.64.0227c14: 取二前説一。五若爾下乘レ上二前師一。六以一切
T2251_.64.0227c21: 律儀可レ増。即從二所能處一生二非所能處一時。律
T2251_.64.0227c25: 者生中能處上故。如レ是有二何過一。謂非捨時應レ捨二 T2251_.64.0227c26: 別解脱律儀一。此中以二増減失一通二前一爲二非 T2251_.64.0227c27: 理一。全非二總發別發異一。然光寶等爲二總發別發 T2251_.64.0227c28: 兩家一。誤之甚
T2251_.64.0228a03: 彼言有誤。以レ何知レ之。此問決出二雜心一。故 T2251_.64.0228a04: 應レ言二有餘一。是標二餘説一故。於二中間一有二評簡 T2251_.64.0228a05: 釋一。若是不レ爾。何於二最後一不レ爲二評簡一。此中 T2251_.64.0228a06: 有レ五。初餘師。二婆沙師總非。三餘師徴。 T2251_.64.0228a07: 四婆沙師釋。五餘師絶。今爲二對挍一出二 T2251_.64.0228a08: 舊論。雜心一。舊論曰。若從二是所能境一得レ護。此 T2251_.64.0228a09: 護則有二増減一。所能非所能互相轉。故此義自 T2251_.64.0228a10: 成。毘婆沙師説。如レ是有餘師説。此義不レ爾
T2251_.64.0228a13: 者不レ爾。生草處起故。謂能不能。如是説者 T2251_.64.0228a14: 不レ爾。衆生前後同性。生草等後非レ性。於二此 T2251_.64.0228a15: 論阿羅漢般涅槃同二此説一。後非レ性故。此義
T2251_.64.0228a18: レ失。而故如レ是釋於レ理不然句屬レ上非也。 T2251_.64.0228a19: 又光釋二生草等一有二兩解一。後解爲レ善。彼共許 T2251_.64.0228a20: 救辨二差別一故
T2251_.64.0228a23: レ限更言レ等。以二此事一故。諸經論列數不レ同婆
T2251_.64.0228b06: 有レ作レ儈。音儈。聲類。儈合二市人一。儈非二此義一。 T2251_.64.0228b07: 章安曰。是販二魚肉一典軍之人。又云。是行杖
T2251_.64.0228b11: 龍一。婆沙云。爲二活命一故習レ呪二龍蛇一。或言二縛
T2251_.64.0228b16: 會呪二此龍一。令二其入火。龍王憂怖遂投二帝釋一。 T2251_.64.0228b17: 遶レ座而住。仙人知已更以レ呪二帝與龍。一時 T2251_.64.0228b18: 倶墮。帝釋求レ哀。得レ免二所患一。龍遂死焉。罝弶 T2251_.64.0228b19: 者。應音。子邪切。下渠亮切。爾雅。兎罟謂二之 T2251_.64.0228b20: 罝一。郭璞曰。罝遮取レ兎也韻集云。施二羂於道一 T2251_.64.0228b21: 曰レ弶。今畋獵家施レ弶。以取二鳥獸一者。其形似 T2251_.64.0228b22: レ弓也。舊論。云二網捕人一是事也。婆沙音釋云。 T2251_.64.0228b23: 罝弶兎網也。雜集云二罝兎一是也
T2251_.64.0228b29: 罪一也。易曰。刑法也。井爲二刑法一也。春秋元命 T2251_.64.0228c01: 苞曰。刑字從レ刀從レ井。井以レ飮人人入レ井。爭 T2251_.64.0228c02: レ水陷二於泉一。以レ刀守レ之。割二其情一欲三人有二畏 T2251_.64.0228c03: 愼一。但恒等文。似二總釋上。然此但局二類顯一。何 T2251_.64.0228c04: 者。此等雖レ非二正作害。而含二害心一。故前十二
T2251_.64.0228c11: 故。巧作二不律儀一故。數習不律儀一故。名二不律
T2251_.64.0228c15: 故。正理更有二三釋一。如二上引一
T2251_.64.0228c20: 答不律儀具不具一。三標條兩宗別一。寶疏大分二 T2251_.64.0228c21: 二一爲レ是。光記未レ立二科名一。而亦至レ下亂二文 T2251_.64.0228c22: 屬一非也。光記爲二經部等一爲レ是。寶疏叙二婆
T2251_.64.0228c27: 薩負一。應レ爲二經部等一。故下標列兩宗一豈非 T2251_.64.0228c28: レ爲レ此。第一中有レ七。此即初也。如レ文可レ知
T2251_.64.0229a03: 得二不律儀一
T2251_.64.0229a06: 時於二羊等一可レ爾。今既知二至親現非二羊等一。於下 T2251_.64.0229a07: 彼非二羊等一至親上何起。又聖者約二容有一。永無下 T2251_.64.0229a08: 爲レ羊道理上何起
T2251_.64.0229a11: 若爾何過。倶有二過失一。若唯救二親一。何破中 T2251_.64.0229a12: 加レ聖。若唯救二聖一。一無二永作レ羊理一。何可レ觀二 T2251_.64.0229a13: 未來羊一。二破中何加レ親。若竝救者。聖者豈未 T2251_.64.0229a14: 來爲レ羊。答。但救二至親一。無二聖未來容レ爲 T2251_.64.0229a15: レ羊理一故。破中加聖者。羊等有二未來爲親爲
T2251_.64.0229a19: 之五蘊上。故觀二未來羊等自體一得。婆沙百十七
T2251_.64.0229a24: 善惡不レ齊。何得レ例レ慈。亦復於レ聖無レ有二害 T2251_.64.0229a25: 心一。何彼心可レ通
T2251_.64.0229a28: 來容レ爲親及聖一自體上。觀二彼本來親等一。應レ不三
T2251_.64.0229b05: 初正例意汝現羊有二害心一得二惡戒一。準例 T2251_.64.0229b06: 彼一現親無二害心一決定。何得二惡戒一。害心有無 T2251_.64.0229b07: 與二惡戒起不起一竝是齊等故。如レ是汝約二未 T2251_.64.0229b08: 來一有二未來例一。依レ現有二現例一。兩重等 T2251_.64.0229b09: 不レ得レ免。應下以二別道理一成中汝有部所立上。已上
T2251_.64.0229b12: 親。不下不衍文。例二下應不觀文一可レ知
T2251_.64.0229b15: 三經部絶。寶科節爲レ是。光記此文屬二入 T2251_.64.0229b16: 上一非也
T2251_.64.0229b21: 自所立一。故云レ無二缺支。一分一。一分豈可レ關二前 T2251_.64.0229b22: 一。又示下與二經部宗一所立相反上故。又光證二正 T2251_.64.0229b23: 理一者全誤也。彼通レ。此叙レ宗。故彼無レ遮二一 T2251_.64.0229b24: 分一
T2251_.64.0229c02: 故
T2251_.64.0229c05: 後分レ句非也。爲二三齋月一亦非也。舊論十一
T2251_.64.0229c11: 他勝處法一。即棄捨別解脱戒一者。如二小乘中 T2251_.64.0229c12: 經部。上座部。正量部説等一者。皆云レ捨。於二三 T2251_.64.0229c13: 品纒中一。隨起二何纒一犯二初重罪一即捨二律儀一。唯 T2251_.64.0229c14: 薩婆多師起二三品纒一犯二他勝一皆不レ捨レ戒。又 T2251_.64.0229c15: 表無表章云二上座部。有部三纒一。不レ失レ戒
T2251_.64.0229c19: 道果無レ分故。二者不共住。非二失レ道而已一。更 T2251_.64.0229c20: 不レ入二二種僧數一。三者墮落。捨二此身一墮在阿 T2251_.64.0229c21: 鼻地獄一故。十誦云二墮不如意處一。薩婆多解
T2251_.64.0229c26: 救濟一
T2251_.64.0230a02: 一切護一。此不レ應レ然。準レ之唯約二一多相對一。或 T2251_.64.0230a03: 言二一處一者。四重處一處與二一邊罪一義不レ異 T2251_.64.0230a04: 也
T2251_.64.0230a08: 餘爲二餘罪一。亦非也。今對二四重一。以二僧殘等一 T2251_.64.0230a09: 爲レ餘故。故舊論曰。犯二別學處一。餘學處斷無二 T2251_.64.0230a10: 如レ此義一
T2251_.64.0230a15: 如レ是 他勝者。當二墮法言一。梵云二波羅夷一。四 T2251_.64.0230a16: 分律云。波羅夷譬如下斷二人頭一不レ可中復生上。若 T2251_.64.0230a17: 犯二此法一不三復成二比丘一
T2251_.64.0230a20: 丘一
T2251_.64.0230a23: 三者爲乞比丘。四破煩惱比丘。名字比丘者。 T2251_.64.0230a24: 以レ名爲レ稱。自言比丘者。用二白四羯磨一受二具 T2251_.64.0230a25: 足戒一。又復賊住比丘剃除鬢髮一。被著袈裟一。自 T2251_.64.0230a26: 言二我是比丘一。爲乞比丘者。從レ他乞レ食故。如三
T2251_.64.0230a29: 熟苦報一生死往來相續因縁。若能知見斷二如 T2251_.64.0230b01: レ是漏一。拔盡根本一。如下斷二多羅樹頭一畢竟不生
T2251_.64.0230b04: 不レ順二經意一。亦背二論文一。律中者。正理作二由律 T2251_.64.0230b05: 自釋一。無二中言一。光寶牒亦爾也。舊論云。於二毘 T2251_.64.0230b06: 奈耶中一。是決判説。由字有無互通。乞匃。應 T2251_.64.0230b07: 音云。匃古艾切。蒼頡篇。乞行請求也。字體從 T2251_.64.0230b08: レ人從レ亡。言人亡二財物一則行求匃也。破戒。正 T2251_.64.0230b09: 理亦爾。戒字惑形誤。舊論如律云二破煩惱一。 T2251_.64.0230b10: 光記釋レ四。各有二兩釋一。初中初釋爲レ勝。二中 T2251_.64.0230b11: 初釋順二一途一未レ盡。後釋非也。三中後釋順二 T2251_.64.0230b12: 律文一也。四中約二律文相一初釋爲レ是。若據レ義 T2251_.64.0230b13: 後釋亦爲レ是。寶疏同二後釋一
T2251_.64.0230b16: 不レ受レ重。乞匃亦唯約二乞食一。破惑雖二具受一。定 T2251_.64.0230b17: 無レ有レ犯。於二自稱中一有レ二。賊住。具戒。今約二 T2251_.64.0230b18: 白四羯磨受具自稱二苾芻一謂二非苾芻一 光記 T2251_.64.0230b19: 釋二此義中一兩釋。後釋爲レ善。以レ順レ文。釋二非 T2251_.64.0230b20: 白四一亦兩釋。初釋無レ失。而未三全得二論意一。唯 T2251_.64.0230b21: 謂二自稱賊住一邊一。故後釋同下前釋二名想一之 T2251_.64.0230b22: 又解上而似レ順丁舊論云丙於二此義中一白四羯磨 T2251_.64.0230b23: 受戒説爲乙名比丘甲。今按。舊論文錯。應レ言三説
T2251_.64.0230b27: 名二僧祇食一。今僧伽僧祇唯男女聲異一。今屬二所 T2251_.64.0230b28: 食一故。囀二女聲一故。舊論譯云二大衆食一光釋似二
T2251_.64.0230c05: 四十六亦云レ寺。無畏疏十一云。此云二住處一。 T2251_.64.0230c06: 或云レ寺
T2251_.64.0230c14: 詞故。彼言所レ指不レ成故。是故舊論曰。非二比 T2251_.64.0230c15: 丘一自稱爲二比丘一。於二此人一比丘法何相。於此 T2251_.64.0230c16: 人言。當二今彼字一。豈可レ得レ入二前段一 T2251_.64.0230c17: 隨相是何體必應有 隨レ犯レ戒其苾芻相是 T2251_.64.0230c18: 有レ何。其體必應レ有。舊論云。相是相。雖レ爾不 T2251_.64.0230c19: レ無二比丘法一
T2251_.64.0230c22: 汝當レ識別之一。一行道殊勝。二善説道義。三 T2251_.64.0230c23: 依道生活。四爲道作穢。能度二恩愛刺一。入二涅 T2251_.64.0230c24: 槃一。無レ疑超越人天路一。説レ此道殊勝。善解二第 T2251_.64.0230c25: 一義一説レ道無二垢穢一。慈仁決二衆疑一。是爲二善説 T2251_.64.0230c26: 道一。善敷演法句一。依レ道以自生。遥望二無垢場一。 T2251_.64.0230c27: 名二依道生活一。内懷二於奸邪一。外像如二清白一。虚
T2251_.64.0231a01: 勝道及示道。淨道活命竝汚道。婆沙六十六
T2251_.64.0231a04: 竝翻云二稚小一。應音翻爲二妙義一。光通二凡夫沙一 T2251_.64.0231a05: 有二四釋一。初二乃偏。第三備足。第四非也。違二 T2251_.64.0231a06: 經論一故
T2251_.64.0231a11: 光記簡二無色一爲レ得。不レ簡二世第一等一總爲レ四 T2251_.64.0231a12: 失也。寶亦簡二世第一等一爲レ得。不レ簡二無色一 T2251_.64.0231a13: 爲レ失。正理云二煗等一隨レ應取レ之也。然光但 T2251_.64.0231a14: 釋二殊勝所簡一略二少分釋一。寶釋二少分一略二殊勝 T2251_.64.0231a15: 所簡一
T2251_.64.0231a18: 兩義一。皆以二當國一爲レ正。今兩師如レ次彼外國。
T2251_.64.0231a21: 論主意在レ後。光寶破二正理一。稱有レ別。叙二倶 T2251_.64.0231a22: 舍師救一竝同。光以レ害二本國師一爲レ失。寶疏
T2251_.64.0231a25: 判一義亦應レ爾。若受戒時作二永捨心一即便永 T2251_.64.0231a26: 捨。若心勢捨至二於明旦一捨二律儀一時。還復相 T2251_.64.0231a27: 續。由三彼惡思不二永捨一故
T2251_.64.0231b01: 唯意樂捨一。後番由二作業一乃捨二意樂一。竝是受 T2251_.64.0231b02: 心斷壞。此論且唯依下不レ由二作業一受心上。非下與二 T2251_.64.0231b03: 此論一不別。而亦不二相違一
T2251_.64.0231b06: 不レ破二此論一故。問。正理意雖二同文故來一。而 T2251_.64.0231b07: 不レ遮二軌範師一。若爾何耶。答。彼因等起及限 T2251_.64.0231b08: 齊各別。此論亦約二等起一不レ遮レ之。而今唯約二 T2251_.64.0231b09: 限齊一明レ遮。勿レ混二二門一
T2251_.64.0231b13: 受心捨方便非二作業捨一。作二強増業一故。前劣 T2251_.64.0231b14: 業意一樂即息。第三縁云二期加行一者。即期二作 T2251_.64.0231b15: 業一故。問。本非二論意一。三解何得レ順レ論。而一三 T2251_.64.0231b16: 差別實如二初二釋一。雜心釋二受心一云レ發二心念一。
T2251_.64.0231b22: 善捨一。若爾加行義何可レ知。故改言二六由依 T2251_.64.0231b23: 根斷一。唯破二此義一未レ破レ不レ擧レ惡。故破中言下
T2251_.64.0231b27: 破レ之云。若爾定共戒加行亦名二定共一。應レ成二 T2251_.64.0231b28: 七縁一。光記未レ得二正理意一。但謂レ破レ不レ擧レ惡 T2251_.64.0231b29: 救釋。二釋竝非非也 寶師破云レ不レ及レ不レ釋
T2251_.64.0231c05: 非三捨レ表定捨二無表一。是故此論偏約二無表一。婆 T2251_.64.0231c06: 沙通約レ二。竝不二相違一。二然捨下明二第六 T2251_.64.0231c07: 縁定是加行一。闇破二正理論一。既是處中。雖レ言二 T2251_.64.0231c08: 斷善一。而加行捨。然正理破二斷善言一。失二章意一 T2251_.64.0231c09: 也。亦兼顯二此論擧レ善顯惡。故雙云二斷善斷 T2251_.64.0231c10: 惡一 T2251_.64.0231c11: 三又受下通下得戒加行捨二處中不善一。應立二得 T2251_.64.0231c12: 戒捨一爲二第七縁一之上。通意彼攝入第一縁 T2251_.64.0231c13: 受心捨一故。不二別立此。是則通二正理七縁一
T2251_.64.0231c16: 鹵謂西方鹹地也。确薄之地也。天生曰レ鹵。人 T2251_.64.0231c17: 生曰レ鹽。鹽在二東方一。鹵在二西方一。釋名云。地 T2251_.64.0231c18: 不レ生レ物曰レ鹵。故字從二西省一下象二鹽形一也 T2251_.64.0231c19: 契經中言卵生龍等 有人云。四含無レ文。而 T2251_.64.0231c20: 處胎經四見。大乘所誦。非二今所關也。或曰。
T2251_.64.0231c29: 不レ得下與二出家一受中具足戒上。若已與二出家一受二具 T2251_.64.0232a01: 足戒一當二滅擯一 T2251_.64.0232a02: 生無色界彼必非有 麟云。謂無色故現在 T2251_.64.0232a03: 無レ戒。有漏繋定故生レ上。不レ成二下過未戒一。 T2251_.64.0232a04: 不レ同二無漏一 T2251_.64.0232a05: 除中定無想 麟云。僻見故。暉鈔云。梵王起二 T2251_.64.0232a06: 戒取一故。無想外道居處。無二無漏戒一也
T2251_.64.0232a12: 聖説此中下擧レ經以成二其義一。後由下三定下 T2251_.64.0232a13: 答也。約二經意各別一會。然光記聖説已下總 T2251_.64.0232a14: 屬レ答。若爾聖説言無用。爲動故之故亦徒 T2251_.64.0232a15: 然。舊論文勢亦屬レ問曰。爲レ不レ爾耶。佛世 T2251_.64.0232a16: 尊説二三定有動。於レ中是覺是觀。所餘諸行 T2251_.64.0232a17: 諸聖説名レ動。廣説如レ經。約三彼定有二過失一。故 T2251_.64.0232a18: 説如レ此。是三定等於二不動經中一。約三能成二不 T2251_.64.0232a19: 動善縁道一。或説名二不動一。寶疏分文得二經論
T2251_.64.0232a24: 已息。内靜一心無覺無觀。定生喜樂。得二第二 T2251_.64.0232a25: 禪成就遊一。是聖説二移動一。若此得レ喜。是聖説二 T2251_.64.0232a26: 移動一。烏陀夷離二於喜欲捨一無レ求レ遊。正念正 T2251_.64.0232a27: 智而身體樂。謂聖所説聖所捨念樂住空。得二 T2251_.64.0232a28: 第三禪成就遊一。是聖説二移動一。若此説二移動一 T2251_.64.0232a29: 心樂。是聖説二移動一。依レ之等言等二喜樂一也
T2251_.64.0232b04: 善之法一。增二伺瞋恚及鬪諍等一。謂聖弟子學時。 T2251_.64.0232b05: 爲作二障礙一。彼以二是行一以二是學一。如レ是修習而 T2251_.64.0232b06: 廣布。方便於レ處得二心淨一。於レ處得二心淨一已比 T2251_.64.0232b07: 丘者。或於レ此得レ入二不動一。光寶倶不動言 T2251_.64.0232b08: 謂レ牒二前不動業一。不レ爲二經名一。故光言レ若。寶 T2251_.64.0232b09: 云二今言一。是不レ檢二經文一之失。又舊論文經名 T2251_.64.0232b10: 明也
T2251_.64.0232b13: 業一。餘不レ能レ感。故名二順樂受業等一。三亦不定。 T2251_.64.0232b14: 然樂能作二餘所依止一故。四益損等相似故。正
T2251_.64.0232b20: 法麁。此受微細。下地不寂靜。此受寂靜。後 T2251_.64.0232b21: 説下地有情所起善業皆爲レ求二樂受一故起。 T2251_.64.0232b22: 無下有レ希求不苦不樂受一者上。是故下地所有
T2251_.64.0232b25: 靜慮喜根異熟一。第二説感二初靜慮樂受異熟一。 T2251_.64.0232b26: 第三説不レ感受異熟果一。而能感二色心不相應 T2251_.64.0232b27: 行一。第四説下地亦有二不苦不樂受異熟一。而無二 T2251_.64.0232b28: 評家一。世親論師取二第四説一破二餘師一。初説喜 T2251_.64.0232b29: 根與二第二師樂根一大同故不二別擧一也
T2251_.64.0232c10: 不樂受業色。此三番文竝證三欲界有二順非
T2251_.64.0232c13: 不苦不樂受業感二心心所法一。故知定感二捨受
T2251_.64.0232c16: 業一。結成云。由レ此證知。下地亦有二順非二業一。 T2251_.64.0232c17: 明知。證レ業若證二第二番文一何但不レ擧レ彼。而
T2251_.64.0232c24: 論一。答。爲レ欲レ分別契經義一故。如二契經説一。順 T2251_.64.0232c25: 樂受等業。契經雖レ作二是説一。而不二廣辨。正 T2251_.64.0232c26: 理論破二此文證一例下發智次下三界業非前前 T2251_.64.0232c27: 後熟文婆沙爲二試驗一等通釋上。如二光寶返破一。 T2251_.64.0232c28: 然正理師亦同二此論一。下地有二捨業一爲レ勝。顯
T2251_.64.0233a04: 記唯約二因果位一非也。答中。有二三釋一。光記 T2251_.64.0233a05: 爲レ正。寶疏爲二二釋一。次徴後文。通レ徴中小科 T2251_.64.0233a06: 二釋。甚非也。或復相對大科分明。舊論竝云二
T2251_.64.0233a09: 義。但是約二因果一。樂即受持業無二異義一。樂受 T2251_.64.0233a10: 之順。順樂受即業。依主持業可レ知。第二釋所 T2251_.64.0233a11: 領受義爲レ順。樂是能領受。釋名法如レ上。第 T2251_.64.0233a12: 三釋能感受義爲順
T2251_.64.0233a16: 息沒。如二樂受一苦觸喜觸憂觸捨觸因縁生二捨 T2251_.64.0233a17: 受一。捨受覺時。如實知二捨受覺一。彼捨觸滅彼捨 T2251_.64.0233a18: 觸因縁生捨受亦滅止清涼息沒。中含二十
T2251_.64.0233b07: 其報。或現世受。或後世受。若不二故作業一。我説 T2251_.64.0233b08: 此不二必受報。又分別大業經曰。此中異熟。所 T2251_.64.0233b09: 感果總名。順受者。順能順名レ業。受謂所感受 T2251_.64.0233b10: 果別名。能順二受果一名二順受一。依主釋。簡二等流 T2251_.64.0233b11: 等一。更云二異熟一。即順二受異熟一義。故下云三業能 T2251_.64.0233b12: 招二受異熟一。然光記異熟兩字直名二業體一。三義 T2251_.64.0233b13: 竝非也。初異爲レ業。熟爲レ果。熟之異。次異熟 T2251_.64.0233b14: 二字倶名レ因持業釋。後爲二果名一。約二有財一。皆 T2251_.64.0233b15: 不レ可レ依也。問。此論及舊論引證約二順現等
T2251_.64.0233b18: 不苦不樂受業一。於二此五受中一依二異熟受一而
T2251_.64.0233b23: 等三業。竝是異熟順受故。互無レ有レ妨。現字 T2251_.64.0233b24: 非二樂誤一。舊論明列二順現等四業一故。又解。 T2251_.64.0233b25: 現字蓋樂誤也。順現等四業。唯顯二時定不定一 T2251_.64.0233b26: 故。次段説故。結文約二順樂受等一故。非下正示二 T2251_.64.0233b27: 異熟一如中順樂受業等上故。由レ此婆沙等諸論 T2251_.64.0233b28: 中。竝約二順樂受業一。然舊論具列二順現等四 T2251_.64.0233b29: 業一者。蓋後人之誤加二蛇足一。謂見二順現錯本一。 T2251_.64.0233c01: 於二等言一傍附餘三業一。而誤入二本文一
T2251_.64.0233c05: 爾時一唯覺二樂覺一。苦覺。不苦不樂覺所説廣説
T2251_.64.0233c17: 可レ論二定不定一。光問答正理共許文一。問。本 T2251_.64.0233c18: 謬見レ文。答。何可レ是。謂彼正理意不定。受業 T2251_.64.0233c19: 四業八業共許約二時不定一。何汝可下立二熟定時 T2251_.64.0233c20: 不定一爲中別業上。文中如異熟等二句八字牒二彼 T2251_.64.0233c21: 所立一。時不定故下擧二共許一以破。全非レ謂二前 T2251_.64.0233c22: 二句是共許一。是正理意也。故正理文曰。若業 T2251_.64.0233c23: 於二時分一定。彼於二異熟一亦應二決定一。若於二異 T2251_.64.0233c24: 熟一名二不定一者彼。於二時分一亦應二不定一。由二此 T2251_.64.0233c25: 理一故。故定無二八業一。以丁於二諸業中一有二不定義一 T2251_.64.0233c26: 者應丙總立乙一順不定受甲。所以者何。義相似故。 T2251_.64.0233c27: 謂如二熟定。時不定業一。時不定故既共許爲二順 T2251_.64.0233c28: 不定受一。如レ是時定。熟不定業。熟不定故。何 T2251_.64.0233c29: 不レ許二順不定受一。故譬喩者於二此義中一安二立
T2251_.64.0234a03: 許者。必約二自他一。何但可レ約レ他。大科第二釋。 T2251_.64.0234a04: 謬二彼正理共許文一。而立二此義一。非中非也。彼 T2251_.64.0234a05: 共許言。即是破二熟定。時不定一。然却云レ不レ破。 T2251_.64.0234a06: 豈非レ謬。會二評取文一恨惜。又下文此中唯顯二 T2251_.64.0234a07: 時定不定一。唯者簡二異熟一。何可レ許レ約レ熟
T2251_.64.0234a12: 受者定於二現法一非レ餘。故名二順現法受業一。雜
T2251_.64.0234a15: 説下約二異熟一四各有中定不定上。全非二今義一。百十
T2251_.64.0234a26: 異熟一論中定不定上。經文已説二四種業一。不レ説二五 T2251_.64.0234a27: 八一故。然光記誤會合四業五業兩家一如二先 T2251_.64.0234a28: 辨一
T2251_.64.0234b02: 由レ何成二現生後等四別一
T2251_.64.0234b05: 與取後自行二欲邪行一。以二此自究竟非由レ他 T2251_.64.0234b06: 故。若有二如レ是種類法生一。三業同時皆得二究 T2251_.64.0234b07: 竟一。於レ中初業於二現法中一受二異熟果一。第二業 T2251_.64.0234b08: 於二無間生一受。第三業於二隨第三生已後諸 T2251_.64.0234b09: 生一受二異熟果一。準二彼先後言此論已言一。據二 T2251_.64.0234b10: 能發思前後一。作二現次等別一
T2251_.64.0234b13: 分先業引故一。此理極然。由レ是正理。顯宗全
T2251_.64.0234b20: 業言レ餘。對レ善故。光記總開。如是句屬レ上非
T2251_.64.0234b25: 善惡四善一。於レ中聖者退二欲界及有頂一有レ異。
T2251_.64.0234b28: 欲界一。未レ離二欲界染一。能造二欲界四種善不善 T2251_.64.0234b29: 業一。若已離二欲界染一。未レ離二初靜慮染一。若退法 T2251_.64.0234c01: 者。彼能造二欲界四種業一。能初靜慮三種業一。
T2251_.64.0234c04: 染一。未レ離二第二靜慮染一等。如レ理可レ知。若生 T2251_.64.0234c05: 在初定一。未レ離二初定染一等。彼廣説。若諸聖者 T2251_.64.0234c06: 生在欲界一。未レ離二欲界染一等。亦思可レ知。此 T2251_.64.0234c07: 中異生不退下。重明二造不造所以一。有レ二。初 T2251_.64.0234c08: 明レ凡。後明レ聖。聖中初明二不造一。不退言已 T2251_.64.0234c09: 顯レ無二更生一。故唯説レ無レ生二下地一。異二凡夫一隨所 T2251_.64.0234c10: 下明二生造業一。準レ此異生造レ三可レ知。有云。此 T2251_.64.0234c11: 文通二凡聖一者非也。但明二二業一故由レ此。舊論
T2251_.64.0234c14: 不レ能レ造二二業一。謂生報及後報。何以故。此人 T2251_.64.0234c15: 不レ能三更感二下地生一故。但能造二現報業及不 T2251_.64.0234c16: 定報業一。於二隨現生處一。問。異生不退離染已 T2251_.64.0234c17: 無二順次一。亦可レ無二順後一。答。不退性故。離染 T2251_.64.0234c18: 故。第二生不レ來レ此。故無二順次一。然未二永離一 T2251_.64.0234c19: 故。後還生レ下。故有二順後一
T2251_.64.0234c22: 定已上諸業一。未レ離レ染故。退下離二有頂染一阿羅 T2251_.64.0234c23: 漢果上者。不レ造二諸地二業一。已離レ染故。此二於二
T2251_.64.0234c26: 誤也
T2251_.64.0234c29: 而不レ論。光記但言レ略。不レ云二所由一未可
T2251_.64.0235a08: 在二絶言一。故略不レ説。二由類下釋二第四句一。 T2251_.64.0235a09: 示二所由一。類者。謂人是中有本有倶人類。狗是 T2251_.64.0235a10: 中本倶狗類。故正理云二人等類非レ趣非生。 T2251_.64.0235a11: 類同分與二無差別一。但表遮異。謂此下別釋。 T2251_.64.0235a12: 自類十位者。光記云二自類生有一。圓暉從レ此。 T2251_.64.0235a13: 正文云。若欲レ指レ位應レ云二本有一。何云二生有一
T2251_.64.0235a18: 次生受一耶。答。此是順現法受業非順次生 T2251_.64.0235a19: 受レ所以者何。中有本有總衆同分。無二差別一
T2251_.64.0235a23: 如二所趣當本有形一。依レ此自類本有。況十位
T2251_.64.0235a26: 所引異熟究竟分明。是謂二當來所應至處一。然 T2251_.64.0235a27: 正理。中生異者。四有相望中有非レ趣。餘三 T2251_.64.0235a28: 趣攝。又中有化生。餘胎生。據二此義一約二中生 T2251_.64.0235a29: 本死次便一。非三必釋二自類十位一。寶疏。此論 T2251_.64.0235b01: 云二中生一同分一者。中有二字傍註亂入也。論
T2251_.64.0235b04: 引業力一故。但云二順生等一。前中有位所造十 T2251_.64.0235b05: 一。故爲二順現攝一。今中有同分能感過去引業。 T2251_.64.0235b06: 故云二順生等一
T2251_.64.0235b10: 其種一。以レ財救二此牛一。善業力故。即復二男身一。王
T2251_.64.0235b14: 上レ王。而言。王迴駕之日乃可二開發一。王之還 T2251_.64.0235b15: 也。有二搆禍者一。曰。弟婬亂中宮一。王聞怒欲レ置二 T2251_.64.0235b16: 嚴刑一。弟曰。願開二金函一。王開觀乃斷レ勢也。弟 T2251_.64.0235b17: 曰。懼レ有二讒禍一。割レ勢自明。今果有レ徴。願垂二 T2251_.64.0235b18: 照覽一。王弟後遇二五百牛欲事二刑腐一。惟念以 T2251_.64.0235b19: レ財贖二此群牛一。以二慈善力一。男形漸具。與二婆 T2251_.64.0235b20: 沙一其事相似。而本起各別。冠註者令二一同一
T2251_.64.0235b23: 者一。長者子慚恥出則關鑰。親知莫レ見諸密友 T2251_.64.0235b24: 怪遂共立レ約。却後七日各將レ室家一會二某園 T2251_.64.0235b25: 林一歡娯。若違者當レ罰二金錢五百一。至二第七日一 T2251_.64.0235b26: 皆如二所約一。惟長者子不二將レ婦來一。自恃二財富一 T2251_.64.0235b27: 任二罰多少一。其婦獨在レ家。自責自恨。我宿何 T2251_.64.0235b28: 罪受二此惡身一。衆人皆樂。惟我獨苦。不レ如二早 T2251_.64.0235b29: 死一。一心念レ佛。便欲二自害一。佛知時至。則於二其 T2251_.64.0235c01: 前一踊出。女見二如來一。深生二悲喜一。以二慇淨心一。 T2251_.64.0235c02: 觀二佛相好一。善業力故。須臾變レ身。猶如二天女 T2251_.64.0235c03: 倍増一。又共恒叉尸羅國有二一女人一。詣二無憂 T2251_.64.0235c04: 王所起靈廟一。以レ手掃除狗糞有二佛座前一。此 T2251_.64.0235c05: 善業故遍體生レ香。如二栴檀一。口中常出二青蓮 T2251_.64.0235c06: 香一
T2251_.64.0235c10: 諸善不善業。必應二現受一。不二重生一故。如二阿羅 T2251_.64.0235c11: 漢及不還一者。未レ離染時已造二彼業一。令二離染一 T2251_.64.0235c12: 故。成二現法受一。彼是何業。謂異熟定。應レ知此
T2251_.64.0235c18: 處言二此中等一。然光寶釋二此文一。云二不定業中 T2251_.64.0235c19: 定一。未レ免脱五業八業之執一。故致二此誤一也。 T2251_.64.0235c20: 二若有下簡亂有レ二。初釋下生後定業無二永離 T2251_.64.0235c21: 染一故非中現果上。後若於下釋下位果竝不定者永 T2251_.64.0235c22: 離染必不受レ果 T2251_.64.0235c23: 頌於佛上首僧 光二釋。第一羅漢等爲レ僧。
T2251_.64.0236a01: 僧下別出二預流羅漢等一故。如二彼瑜伽一於レ田 T2251_.64.0236a02: 總爲二五種一。故佛與二羅漢一合爲二大苾芻一。今開
T2251_.64.0236a05: 別一有レ五。又正理所レ擧契經。佛上首僧説 T2251_.64.0236a06: 名二僧田一故。今非二三寶分別一故。由レ此雋師釋二 T2251_.64.0236a07: 瑜伽一云。佛於二一切賢聖中一爲二上首僧一。問。
T2251_.64.0236a17: 惑一所レ得轉依。是即見道無漏智云二轉依一。簡二
T2251_.64.0236a20: 依一。雖二所得轉依是見道無漏一。出時淨身是預 T2251_.64.0236a21: 流依身。次修道亦準レ此可レ知
T2251_.64.0236a24: 業。頗有下業感二心受一非身耶。答。有。謂善無尋 T2251_.64.0236a25: 業。頗有三業感二身心受一耶。答。有。謂善有尋業。
T2251_.64.0236a28: 受一。義準可レ知。故不レ言。光非二所問一者。似 T2251_.64.0236a29: レ是未レ盡
T2251_.64.0236b04: 理論約下伺與二中定同一。唯約レ尋説二所由一
T2251_.64.0236b07: 顯宗。舊論竝作レ苦爲レ正。下業受亦爾。三心 T2251_.64.0236b08: 倶下通レ妨。問。頌云レ惡。長行云二不善一。是名 T2251_.64.0236b09: 局二欲界一。若爾初靜慮應レ無二身受一。答。對レ善 T2251_.64.0236b10: 云二不善一。不三必局二欲界一。欲界初定有二五識三 T2251_.64.0236b11: 識一。有二身受一故
T2251_.64.0236b16: 狂在二何識中一。何因所感。依二何處一起非二異熟一
T2251_.64.0236b19: 句答二第二問一。第四句答二第三問一
T2251_.64.0236b22: 顯宗同レ之。更無二異説一
T2251_.64.0236b25: 等一。大種乖反心便狂亂。今云二乖適一。婆沙云二
T2251_.64.0236b29: 適一乖反和穆一云二乖穆一
T2251_.64.0236c08: 唯爲狂。若爾違二常意一爲二失念一。非二彼失念心 T2251_.64.0236c09: 所一也。故舊論云。心狂亂不自在失レ念
T2251_.64.0236c16: 示二天及人鬼畜一。後明二地獄一。地獄中有レ三。初 T2251_.64.0236c17: 總。二別。三證二世文一。況人惡趣者。唯鬼畜
T2251_.64.0236c21: 狂亂者。謂時非レ恒。今爲同レ彼不。答。義全 T2251_.64.0236c22: 同レ彼。於レ了二是非一有二此心狂一。地獄已不レ了。 T2251_.64.0236c23: 故無二此心狂一
T2251_.64.0236c26: 者。明本爾也。然鮮本。及正理。顯宗。光記。頌 T2251_.64.0236c27: 疏作二容有一爲レ正。二無異熟下明二餘四因一
T2251_.64.0237a04: 槃。障二證レ彼因一三業名レ穢。依二外道見一。於二佛 T2251_.64.0237a05: 教中一障二淨信心一不レ信名レ濁。以三能擾濁淨信 T2251_.64.0237a06: 心一故。從レ彼所レ起三業名レ濁。又墮二斷常一。違二 T2251_.64.0237a07: 處中行一。從レ彼所レ起身語意業違二直道義一。故 T2251_.64.0237a08: 立二曲名一。由二損減一見所起諸業能穢二淨法一故 T2251_.64.0237a09: 立二穢名一。穢名必依二極穢義一。故薩迦耶見所起 T2251_.64.0237a10: 諸業能障二無我眞實淨見一。依レ障二淨義一故立二
T2251_.64.0237a13: T2251_.64.0237a14: T2251_.64.0237a15: T2251_.64.0237a16: T2251_.64.0237a17: 豐山寓居沙門釋快道記
T2251_.64.0237a23: 白無異熟業。能盡二諸業一。黒黒者。初黒是 T2251_.64.0237a24: 因。次黒即果。下皆準レ此。黒之黒依主。黒黒 T2251_.64.0237a25: 即異熟持業。黒黒異熟之業亦依主。白白異 T2251_.64.0237a26: 熟業亦爾。第三黒與レ白相違釋。第四亦非黒。 T2251_.64.0237a27: 亦非白。亦無異熟。亦業。亦能盡二諸業一竝皆 T2251_.64.0237a28: 持業釋
T2251_.64.0237b02: 所治一。寶疏。頌疏。同二光第二一。然寶疏。初性不
T2251_.64.0237b08: 亦黒。不可意故。今於レ業示二染一邊一
T2251_.64.0237b13: 業同一故。三約二中生二有具不具一。四約二色非 T2251_.64.0237b14: 色二異熟具不具一。五約二色非色二業一。六約二三 T2251_.64.0237b15: 業具缺一。七約二五蘊一。色皆具。無色缺レ色。八約二 T2251_.64.0237b16: 十業道一無色唯意三。九約二二淨二明白具缺一。 T2251_.64.0237b17: 此中初二無色許レ白。後七不レ許。有部宗中後
T2251_.64.0237b22: 説。不レ入二無色一也。今約二第三第六兩説一。後 T2251_.64.0237b23: 中光釋爲レ是。寶疏總屬レ下。爲二黒白業釋一謬
T2251_.64.0237c01: 皆名二白白異熟業一者。彼據二純淨可意異熟一。 T2251_.64.0237c02: 通立二白名一。然彼契經非二了義經一。以下於二上界 T2251_.64.0237c03: 四蘊五蘊一切善法一説中業名上故。諸異熟因 T2251_.64.0237c04: 由二業所顯一。故非業者亦立二業名一。證知彼經 T2251_.64.0237c05: 非二了義説一。今彈云。彼經説二但彼諸善業一。云二 T2251_.64.0237c06: 皆名一故。不レ言二一切善法皆名等一
T2251_.64.0237c10: 訓一。泥二寶疏釋一也 T2251_.64.0237c11: 此黒白名依相續立 光四釋。第二爲レ正。雜
T2251_.64.0237c15: 業一耶。答。爲レ欲レ顯示一依止中。一相續中。 T2251_.64.0237c16: 受二二種業所感異熟一一黒二白
T2251_.64.0237c19: 欲據二殘結邊一造レ此。故與二未離欲一其雜義同。 T2251_.64.0237c20: 光二釋竝非也
T2251_.64.0237c24: 云何。謂善。及無覆無記法。黒白法。有覆無記 T2251_.64.0237c25: 法。順退。非順退法亦爾。既諸善云二白法一。無 T2251_.64.0237c26: 漏是善故。無覆無記句。同文故來
T2251_.64.0237c29: 今唯論二欲界純黒一。故但四法忍 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 [行番号:有/無] [返り点:有/無] [CITE] |